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PRINCETON, N. J
Collection of Puritan Literature
Division
Section
Number
sen
COMMEN
TARIE,
EXPOSITION
VPON THE SECOND
Chapter of the Prophecie of
AMOS.
Deliuered
In xxu Sermons in the Panfh. Church,
of M e y s e y-Hampton in the
DioccHe of Glocbste r.
l/ BY
Sebattian 'Benefield Dodlor of Diuinitie,
and Profcflbr for the Lady KTarcaret
in the Uniuerfitie of O x f o
La m e s 4. 8.
Drw nigh to Godjndbe will draw nigh t$ ytu.
LONDON,
Printed by Edward Gsiiffin for Iohn Parker,
andarcLobcfoK* tn PaVcsChurch-yaidatthefigneof
•he chrcc P/£coa?a 1 6zo.
TO THE RIGHT
REVEREND FATHER
in (fod, and my very good Lord ,
Iohn by the diuinc proui-
detice, L. lijhof */Tondon.
Right Reucrcnd
&
Honourable,
fhfce morelma^e
bold to prefent vn*
to your Honor
a teflimonie of my
mofl humble obfer*
"o/tnce.Ii is an Ex-
pofition of the fecond Chapter of
theTroplecie of Amos. My labours
vpon the fir ft it plea fed your Lordfhip
heretofore fauour ably to accept andpa-
troni^e. lftheje vpon the fecond may
find the like enter tainement, they haue
their end. The beames ofthatfplendour
of goodneffe in you, rvbicb longjince
<lA z haue
haue fhined vpon many in this Vni-
uerfitie^Wme among the reft, me-
thinkes f pill behold. How canf then
hut in memorie thereof, offer vp to jour
Honourable J\(ame Jome Sacrifice of
tban^efgiuing f This is the beji I haue
at this time.ltgceiuc it, my good Lord,
fuch as it is, the (incere tokgn of a
thankefull heart, (fod Almightie, who
hath made you an eminent , and an ho-
nourable pillar here in his Church
militant, for the comfort of his people,
giueyou herein many dayes full of ho-
nour and comfort, and reward you mth
a Qrowne of neuer '-fading glory in his
Church trium phant. From my flu*
die in Qhrifi Qhurch in Oxford. Fe~
hruarie 14. 16 1 p.
YourLordftiips in all
duPie and/eruice,
Sebastian Benefield,
A
COMMENTARY
VPON THE SECOND
Chapter of A m o s^deliuered
in xxi. Lectures.
The First Lectvre.
AMOS 2. 1,2,3.
1. Thus faith the Lord, for three tranfgrefions of
Moab, W for foure* I wiH not turne to it, becaufe
it burnt the bones of the King <*f Edom into lime.
2. Therefore will lfendafre <vponModby/tndit (ball
devour e the pallaces ^Kirioth, W MoabJhaU
dye with tumult, with fhoutingyand with the found
of a, trumpet.
3 . jind I will cut of the Judge out of the midft thereof 5
and will Jlay at the Princes thereof with him y faith
the Lord.
|Ow gricuous a burden fane is, you may well
perceiuc, by theheauy punifliments,which
God Jayeth vpon the committers of ftnne.
Good ftore of examples the firft chapter of
this propheciehathyceldcd vntoyou.The
Syrians, the Philijfines, the Tjrians, the Edo-
miteS) and the Ammonites haue for their finnes bin feuerally
repayed with vengeaace from Heauen 5 the fire of the wrath
of Ggd hath feized vpon them, and dcuoured them j their
B Cities
The I. Lectvre,
Cities arc become defolate j their memorie is perifhcd from
offtheearth. As it is befallen them, fo it befalleth the Moa-
bites alfo : againft whom Amosinthe beginning of this,, fe«
cond chapter dire&cch his prophecie: and to the fame pur-
pofe, w hereto the prophecies of the former Chapter were
directed.
a Seemyfoth Theareafons why .Amos Sent of purpofewith a menage
Lediurc ypon to the Ifraehtes, doth fir ft prophecie againft the Syrians, the
Amos i. fhiliftins, the TyrUnsy the Edomites> the Ammonites ', and the
U^rfto^allforreinenationsjare three,
i. That he might be the more patiently heard of his
cquntrymen,the [Jraelites. The lfraelttes feeing their Pro-
phet Amos fo (harps againft the Syrians ,znd other their ene-
mies, could not but with more quiet heare him, when he
fliould prophecie againft them alfo. ConjolariocjH&damcsl
afpUio inimicti Some comfort it is to a diftrelfed natural!
man, to fee his enemiein diftrefle likewifc.
2. That they might haue no caufe to wonder , if God
fliould at any rime come againft them in vengeance, feeing
that he would; not fpare the Syrians ^nd other their neighbor
countriesjthough they were deftituteof the light of Gods
word, and ignorant of his will.
3, That they might the more tremble at the words of
this prophecie, when they (hould fee the Syrians and orher
Nations afflicled,and tormented according totheheinouf-
nes of their iniquities.
Here might the Ifraelitet thus haue argued : WjII not
God fpare the Syrians, the Philiflhes, theTjri*»s, the Edo-
mtesjhe Ammonites, the Aloabttesf Then out of doubt he
will not fpare vs. They filly people neuer knew the holy
will of God , and yet mall they be fo feucrely punidied?
How then (ball we efcape \ who knowing Gods holy will,
haue contemned it I
You fee now, why Amos fent with a mefTagc to the Ten
Tribes of Ifraef, doth firft prophecie againft foreine Nati-
ons. In the laft place are the Moahitet. This prophecie
again & the Aioabites^TremsUivu and lmm in their tran/la-
tien
Amos. i. i.
tion of the Bible, do add to the firft Chaprersas a part of it.
But fuh the Utbrevxtyx Co diuides it tior, I will not follow
them: but will expound h, as belonging to the fceond
Chapter.
The words then which 1 haue read vnto you , are the
burden of Motb^ a hcauy prophecie againftU^wk And
doeconteine three gcnerall parts.
i . A preface,verf. the i . This* faith the Lor J.
12. A prophecie, verf.the i. For three tranfgreffiom
i ofMoab &C.
,3. Aconclufion,vcrf.the 5. SaiththeLord.
The prefacc,andconcujfion,doe giue authorise to the
prophecie; w hereby we learne that the words here fpoken
by Amos, are not the words of Amos, but the words of the
euerliuing <]OD.
The prophecie confifteth of foure parts.
~i. The generall accufation oflModt. For three
tranfgrejfions of Moab,and for foure.
2. The Lords protestation againfl them : / mil not
turne to it%
3. The declaration of that grieuous fione,whereby
they fo highly offended God : Beeaufe they burnt
the bones of the King of Edom into lime, verf.I.
4. A commination, or denuntiation of iuch punifh-
ment,as fhouldbelaid vponthem for their fins.
verf.z.&s.
This punilhment is fet downe,
r 1. In a generalise : Therefore mil I fend ufirevpon
^ UWonb, and it JbaiJ deuoure the paOaces ofKtrioth.
u. More efpecially : Where I obfcrue,
The manner of the punilhment, as that it fhould
come vpoathem with feare, trouble, and ado-
nilhrnent : tAnd Moabfhdl dye wr.h tumult ,rvkb
Jh outings tndvutb the found of* trumpet.
The extent of it. None might efcape it : neither
Prince,«or King. For thus faith the Lord, verf.
B * the
The L Lectvre.
the 3. Irvtil cut off the Iudge, (the King) out of the
tmddefl thereof, and mUjlAj all the Princes thereof with
hirru.
Thus haue you the Analyfis,refolution, or diuifion of
my Text. Returne we now to the Preface: Thw faith
the Lord 5 whofe name in my Text is Jehovah.
Sundry are the Names of God in holy Scripture 5 by
which albeit the fabfiance of God cannot aprly,andclearely
be defined, yet they ferue vs thus farre j to bring vs to fome
further knowledge oiGody then otberwife we fhouid haue.
Thefe Names of God ate obferucd by ancient Diuincs to
be of two forts, Negatiue, and Affirmatiue.
The negatiue Names of God, are Vncreatedjncorforeall^
JtviftbleJncorrHftibleJnfinite, and fuch like : and thefc dc-
fcribc not, what God is ; but what he is not 3 anddoeeui*
dently declare vnto vs, that he is bonum cjuoddam excellent
tiflimnmy fome moil excellent Good9 free from all imperfe-
ction of any creature.
The affirmatiue Names of God, are afcribed vnto him
either eirentially,or by way of relation, or by a Metaphor.
The Names of God afcribed vnto him efientially, are ei-
ther proper to him alone, or common, to others alfo.
Among the etrentiall Names of <3^d, proper to him alone,
is Jehovah, the Name of God in my Text. His otber ef-
fcntiall Names communicable vnto others, as to men,doe
yet belong vnto GW, either modo excellent**, by an excel-
lence: or modo caufe independent i*; as heis theprimarie
caufe of all things. By an excellencie, God is faid to bee
Good, Iuft, Wife, Mighty, Holy, MsrcifuU : and as he is the
primarie caufe of all things, fo is he called a Creator,* Re*
deemerpnd hath other like appellations,
Now the affirmatiue Names of g»d, afcribed vnto him
by way of relation, are the Names of thc7r/*/>*>, in which
there is no tftw'trw&o comeation,no vnion 5 each pcrfon
bath his proper name Father tSon& Holy Ghofl. The other
affirmatiue Names of God afcribed vnto him by a meta-
]>hor> are affirmed of him either per arspam*fo*tu', that
euery
A m o s i. i. 5
cuery man may vnderltand what they meane : as when
God is faid to be Angrie ; or per cJctKaytetM, by analogic or fi-
militude* as w hen God is called a £/*», a Jr *«<?, a /i/wr.
Of thefe many Names of God,now repeated vnto you,
his mod proper Name is his Name in my Texc : his Name
lehottdhy a Name that cannot be attributed to any creature b Seemythird
in the world, no not by an analogie, or fimiJitude. It is the Lefture vpon
honourable^ Name belonging to the great God of Hea- Amos i.
uen. I might fpend much time about ic, would I apply * i^fcf™'
my felfe to the curiofity of the b CabaJifit, and Rabbins. $vlm.Lm!>7>c'u
They hy it is »«?>»£» avs^Wr, a name not to be pro-W0Jwm figmfc**
nounced, nor to be taken within polluted lips : they call yuattrnaritu,**
itnomen tetragrammaton^ name of foure letters *J\' \^^,rAt%me^u fere
by an excellency : for as much as theName of God * in all £? o2S
tongues, and languages generally confifteth of foure let- rHL*ti»k Dew,
ters : and they obferue thefe foure letters in Hebrew to bee GrAcUQiUju-
fcttertofreft, rofignifievntovs, that the reft, repofe, and'" Idio,Ger»M-
tranquillitie of all the Creatures in the world,is in God a- ™ 1th f^
lone : they teach,that it is a powerfull name for the work- BQOh 3 g'JI
inf of miracles, and that by it Chrift&nd Mofes haue done Dku Iwftaau
great wonders. But thefe their braine-ficke,fuperftitious,Di°s* Htkak
and blafphemous inventions, my tongue fliall not enlarge. D*^. . 3ohm
Yet thus much I fay ofthisName,thatthereisafecret ^rZoLTom^de
it. It is plainei:*<?^.<».3. There thus faith the Lord vnto datura D» %
UMofes: I appeared vnto Abraham, to Ifaac,andto Jacob, by 16. Olftruant
the name of a firong, omnipotent, and all-frffictent God, but by "omuiUiapfett^
my name JEHOVAH was I not hnowne to them. This "27jf«e j£
fecret I haue heretofore vnfolded vnto you after tbis^/* qMdrUiu-
manner. rum. su udrsU
This great name of <7<^,this name Jehovah 5 firft it im- ''I'V* H'W
porterh the etemitie of Gods elfencein bimfelfe,that he is ^ t-?m£a
yeflerday, and to day, and the fame for ener 3 which rvas> which fohiyibm
a,and whtth U to come. S^2K
Secondly,it noteth the exiftence and perfection of all?J rrP ^p»-\
JEgyptu $av$:
Ma«u *Op0"»: *4rahibm Alia: iUyricU Bogi: Gr.tcU Oibf '. ThtcU dyft: Hetrn~
fciiiffAp: L*tinu Dcus : Hiftanu Dios : ltalis Idio: Gall* Dicu: Gtrmann
Gott : Populit no>i •rbit Zimi : Ktde F. Grtgor. hb,6. Sjnt. art. mirab. c. 1 ,
B 3 things
The I. Lect vre.
things in 6W, as from whom all creatures in the world
haue their life, motion, and being, god is the being of all
his creatures; not that they are the fame, that he is, but
becaufe of him, and in him.zvA by him are all things.
Thirdly, it is the Memoriall of God vnto all ages, as
himfelfe calls it. Exod,$.i 5. The Memoriall of bis faith-
fulnes,histruth,andbisconflanciein the performance of
his promifes. And therefore whenfoeuer in any of the
Prophets God promifeth,orthrcatneth, any great matter,
to allure vs of the rood certaine euentof fuch his promife,
or threatning,hc adds vnto it his name Jehovah : as here in
my text : Thru faith Jehovah.
Ichovah.2 The ftrength of Ifrael: who is not as man,
that he fliould lyc,nor as the fonnc of man that he fhould
repent. Wicked Balaam is dnuen to confdfe as much,
AW.23.19. and there proceedeth by way of queftion:
Hath the Lord /aid, and /ball he not doe it f Hath he fpok**
and Jhall he not dccomplifi it ? Samuel with boldnes tells
Saul, 1. Sam. 15,19. that the Lord, who is the firength of
lfrael mil not lye nor repent 5 and he giues this reafon of it ;
For he k not a man that he fboptld repent. All his w ords, yea
all the titles of all his words are Tea, and Amen, fo firmely
ratiried,that they cannot be altered ; fo (landing immuta-
ble, that they cannot be changed. Our Sauiour Cbrttt
giues record hereunto. *4/att&. 24 $$• Coelum & terra pra-
teribunt. Heauen and Earth (hall palle away •, but Gods
words, they (hall not paile away. The graile witheretb,
faith the Prophet Efay cap.+O.S. The grajfe mthereth%and
the flower fadethjbut the word of our God (hall (land for euer.
Thus are we by this name lehovah led to the cbnlide-
ration of the truth of God. Gods truth is his eilentiall
proprietie, whereby he is moftfree from all Chew or (hadow
of falfhood. This his truth is eminent in himfeife> in hU
»orkes9 an'd in hk words. In himfelfe ,two manner of way es.
1. Inrefpecl of his etfenceiwhereby he truly is. 2. For-
afmuchasheisthe Idea,type,and patterne of all the truth
that is in any creature.
Now
Amos. i. i.
Now concerning the workes of God,they all arcTruth i
whether they be Internally or Ext email. His Inter nail rvorkes
are either perfonaH, or ejfentialliand both nothing but truth.
For his perfonall workes: the Father doth truly beget the
Sotsne,the Sonne is truly begotten of the Father : and the holy
Cjboft&oth truly proceed (torn the Father and the Sonne : the
hkemuftwefayofhis^**/^ norths 5 Whatfocuer God
hath dccrccd,hc hath truly decreed it, and doth truly exe-
cute it.
BeGdes thefe Internal! vcorkes of God,fome workes of his
are called in the Schooles Externally Such are the creation
of the world, the confer uation of the fame, the gouern-
ment of the Church, the couenant with the faithfull, and
the like, in all v\ hich,moft con ft ant is the truth of God.
As the rr*r£ of God is eminent in himfelfe, and in hu
workes, fo alfo is it eminent in his rterds. This hath but
now , bin prooued vntoyou by the confcffion of Balaam,
by the afleueration oiSamuelfry the record of the Prophet
Efajjandof oar Sauiour lefiu Chrifl\ (hut vp this dodrine
ofthetruth of God, with the words of the bleifed Apoftle
S. Paul, Rom. l.i.Let Cjod be true, and euery man * lyar.
Now let vs fee what vfes may be made of this do&rinc.
Is it true'
Is God truth in bimfelfe,in his works and in his words ?
Hereby may euery childeof God among vs be well af-
fured, that our fa th in God the Father, in Chrtfi his Sonne,
and in the holy Qhoft, proceeding from the Fathered the
Sonne, is mod true and mod certain e : and cannot by any
meanes be deceiued it felfe,or deceiuevs r For ir is groun-
ded, andfupportcd,vpon,and by the words of him, who
onely is thetrue God,yea truth it ielfe : who hath truly fay d
concerning vs, and all othcr,who beleeue in Chrifiytrnt he
hath cloued vs* before the foundation of the world, hath S^X'***7*
cbofen vs to eternall life $ for our better atteining whereof, "J* '* 4*
he hath dfentintothe world his owne Sonne in the fimili- d7^m.8.j.
tude of finfull flefh ; • made of a woman, and made vndcr « GaUt. 4.4.
the Law, that by his { bUud we might be elenfed from all <" x . i*h» s ,7,
B 4 finne,
8 The I. Lectvre.
g Kom. 5= 9. finne, and t iuftifyed in the fight of God : that by his holy
h i Vet t ?. *P*rit we ra,§kt ^e h regeneratcd>g°uerced,defended from
' our enemies $ and at that great day, the day of the refurrec-
tion of all flefh, we may both bodie and foule be broughc
into the full poUeilion of eternall life.
Which being fo, what remaincth on our parts,but that
we abide con ftantly in our holy faith, and perfcu ere there-
in) euen vnto the end ? Without perfeuerance our faith will
not auaile vs. For not eucry one, but fuch onely as arc
marked in their foreheads with the letter Tax, with the note
of perfection, and penetrance, fli all enter the inheritance
ofrheblelfed.!?*?*^ 4.And not eueryone,but lonely,
that endureth to the end/ball be fauedMmh. 1 0.2 2. And not
euery one, but he onely which is faithful! vnto death , (hall
receive the crowne of Itfe* Rcuel.2. 10.
Let the dog returneto his vomit, and the wafbedfow to her
wallowing in the mire, as the Prouerbs are. 2. Pet, i.ii. But
let vs hold faft our holy faith, till it (hall pleafe God to call
vs to make our finall account,how we haue fpent the dayes
ofour Pilgrimage in this prefent world. So (hall he, that is
iJ^««7. 3.7. holy3and truejwho hath j the key of Dauid^hich opencth
and no man flmtteth ; which fhutteth, and no man open-
eth; open vnto vs the gates of lerufalem, which is aboue,
and giue vs full fruition of euerlafting happinefic.
Thus haue you the firft vfe of my firft dodrinc.touching
the truth of God. My doclrine was :
God is truth in himfelfe,in his worses %a»d in his words.
The firft vfe concerneth our faith in Chrtft,znd ourper-
feucrancc therein. A fecond followeth.
It appertained to thankefgiuing. For if our faluation,
and eternall life doc depend vpon the knowledge of the
heauenly truth; and God brings none to the knowledge of
ibis truth but his eleel, and chofen people ; how great
thankes ought we to giue vnto God , nor onely for choo-
fing vs,but alfo for making it knowne vnto vs by the reuc-
lation of his truth, that we are his chofen people. For he
hath not onely imprinted in the vs image of th2t truth,
which
Amos. i. i
which is eternal] in himfelfe ; but alfo daily bringeth vs to
fuch a meafure of knowledge of that his heaucnly truth
wherein confifteth our faluation, th3t we may befaued.
What greater benefit can there be vnto vs, then this ?
What more ample tcftimonie of his eternall good v\ill to
vs? For this benefit, that isf for the knowledge of Gods
heauenly truths the blelled ApoftleS^rfa/neuerccafedto
giue thanks vnto God.I thanke God( faith he i Tim. i . i ». )
I thanke him> who hath made me flrongjhat isy Chrifl lefus our
Lord: for he counted me faithful!, and put me in his fertuce %
When before I was a blafphemer, and a persecutor , and an op-
prefforjbut 1 was received to mercy. From this his thankefull
heart proceeded thofc his words, Phi/. 3. 8. Doubtletfe,/
thinke all things but leffe, for the excelltnt knowledge fake of
(fhrift Iefus mj Lordjor whom I haue counted all things loJfe3
and doe mdge them to be but nuC&a, euen dung) that I might
wirnie Chrtft.
Sc Pauls charitie was not confined within the Temple of
his ov\ne bodie 5 others had a tad thereof. As the Cbrwtki.
anss to whom in his firft E piffle, cap. i.ver.4. he thus ma-
nifefteth bjs affection : I thank* my God alwajes on jour be.
half e for the grace ofCjodwhich isgmenyou in Itfsu (fhriftjhat
in all things ye are made rich in him, in all fad effpeech. ts4nd
in all knowledge, I thankemy Godalwayesonyourbehalfe,
not For your riche',for your honors, for your large pollcf-
fions, for your flourifhingcittie. but for the grace ot God,
which isgmenyou in lejns (fhrtfl for your free vocation,
for your faith, for your reconciliation, for your iufuncau-
on, for your regeneration, for your hope of eternall falua-
tion>for the preaching of the word of God among you,and
for your knowledge of the truth thereof.
The knowledge of this trutbofGod, farrefurpaffeth all .
the treafures of this corruptible vvorld. Shall not '^e ihcn
poure out our foutes in thankfulnes beforealmightie God,
for beftowing vpon vs fo gracious a blelling,as is this know-
Udge of the truth of god ,? Let vs with, the Ipiru; 0
/W;accoum all things which haue beenc, or arc gaineruH
to
10
The I. Lbctvre.
to vs in this prefenc world, tobebutloflTcand dung in re.
fpeft of this knowledge of Gods holy truth ,forafmuch as here*
by wc may winne Chrift. Thus haue you theiecond vfc of
mydoclrine. Mydoclrinewas:
God is truth in himfelfe^in his workes, and in his words.
The fecond vfe concerneth our thankefgiuing for the
knowledge of Gods truth.Thc third tender h to our imitation.
Is it true ? Is God truth in himfelfe, in his xvorkesy andtn his
words f Why ftriue we not with all the faculties, and pow-
ers of our foules to reprefent our God in truth .?He in the
bcginning,in the firft man, in our forefather ^4«,created
and made vs in his ownc image, after his owne likeneile.
gen. 1.26, Then was man inuefted with glorious roabes,
withimmortalitie, with vnderftanding, with freedome of
will : then was he perfectly good, and chafl,and pure, and
iuft, and true : Whatfoeuer might appertaine to happines,
or holinelfe, he then had it. For God created him fo like
vntohimfelfeinpcrfecl happines, and holinelfe 3 that he
might in fome fort beare about with him the image of the
great and glorious (/WofHcauen.
B ut alas, our firft Parent continued not long in that his
firft eftate, of puritie,innocencie,and integririe 3 by hisfall
he loft vs,that his precious lewell, which, (had he flood
fa ft ) would haue becne vnro vs a chaine of gold about our
neckes j yea, as it is called Pfal. 8. 5. A crowne of honor, and
glorie&ut by his fall we are become miferable, and vnho-
Jy, and wicked, and vncleane, and falfe 5 as vnlike to God,
as darkenejfe is to light, md Hellh to Heauen.
In this eftate offmne, and death, we all lay wallowing,
till God of his owne vnfpeakeable mercy, and goodnelfc
raifed vs vp by his grace to a better flate 3 a ftate of regene-
ration, and Valuation ; wherein all we whofe names are
written in the Regifter of the demand chofen children of
God, muft fpend the remainder and refidue of the dayes of
our pilgrimage in this world. In this ftate wee mull not
(land atone (lay, but mud alwayes be growing vpward.
Wcmuftdayby day endeuour to encreafe our fpirituall
flrcngth
A M O S. 1. I, II
flrengih,and change our Chrillian infancie with a ripe and
conflant age 5 and adde grace to grace, till we become per-
fect men in Chrifl.
To vs, now in the ftate of regeneration belongcth the
exhortation of God vntothe children oflfraell. Leuir. 1 1 ,
44. Be ye holy ^ for lam holy : And that of fort]} to his audi-
tors vpon the Mount. Matth. 5. /fi.Beye perfetl,asyour Fa*
ther which is in heauen is ferfetl : or as it is in Se Luke. Chap.
6. 3 C.Beje mercifully j our Father alfo is merciful. By which
places we are not exhorted to a perfection of fupererogati-
on, as Monkes would haue if, nor to a perfect and abfolute
fulfilling of the Law 5 for that is impoflible, fo long as wee
carry about vs thefe veflels of corruption : witnelle S* Paul
Rem. 8. 3 . B ut all that we are exhorted to,is,that we would
do our beftendeuours torefembleour God, and to belike
vnto him j in holinelTc, in perfection, in mercifulneire. Be
holy, as God is holy : be perfetl, as God is per fed • be mercifully
as Cjodismercifull 3 non abfoluta aqualitatc^ fid Jimilitudbte :
not abfolutely, and equally, holy,perfell, and merciful as
God is, but by a fimilitude. God is our Father : and will
not we his children, like good children, (triue to be acco-
modated and fitted to our Fathers vcrtues ?
Beloued, let vs apply our fclues to this imitation of our
heauenly Fat hereto be holy, as he is holy 5 to beperfeft, as he
is perfect ^tobz merciful!,** he is mercifull^d for my pre-
fent purpofe, to be true, as he is true.
To this laft we may thus be led. God is our Creator 5 and
he is the god of truth. P/al. 31.5, Chrift is our Redeemer,
and he is Truth. Joh. 14 6*. We are renued by the holy Ghofiy
ai\dhQisthefpintefTruthJohti6.ii. We liue in the bo-
fomeofthe Church 53nd (he is the pillar and ground of Truth
1. Tim. 3.15. Thus liuingi we are taught by the word of truth.
Colof. \. <. And arc brought to the knowledge of the Truth.
I.Tim. 2.4. t\nd zxzfanBtfied by Truth. Ioh.iy. 17. Adde
hereto, that we are commaunded euery one to fpeake the
Truth, Ephef 4. 25. And (hall we doe our beft to referable
God inTruth? To be true as he is true f Dearely beloued,
inh
ix The J. Lectvre,
fith wc are the children of Truth ( for God is Truth, and his
children we are ) let vs walke, as k bscomet h the children of
Truth : WTruth be in our thoughts, in our words , in our
workes : in all our wayes.
What (hall 1 more fay to this poy nt, but exhort you in
Sr- Taules^ordsyEphef.^is- That ye would caft offly ing,
andfpeakeeuery man the truth to his neighbour. For as
much as the Lord will deftror all fuch asfpeake lies. This you
know by thefift P/k/w*,ver.the 6. But how willhcdeftroy
them ? It isanfwered. T^uet. z i . %.ssiMyarsJkaH haue their
partinthelak«, which burneth with fire and brimflone. Thus
haue you the third vfe of my doctrine.My doilrinewas :
God is truth in himfelfe^ in hU workes, and in his words.
The third vfe is, our holy imitation of God in truth.
There is yet a fourth vfe of this doclrine of the truth of
god. It ferues for a redargution, or reproofe of fuch as de-
ny God, and his truth. Deny (/Wjand histruth ? Can there
be any, endued with a reafonable foule, fo voyd of vnder-
ftanding ? Yes. There is a generation of men monftroufly
mifhapen in the powers of the fou!e,who fpare not to break
the cords of Religion afunder, and to caft her yoke from
them. They dare auouch with thofe in Tulfit, Tctam de
Dijs immortalibus opinionemfittam ejjeab hantinibm fapientu
bus reipuk cauja} vt cjuos ratio non poffet, eos ad officiumreligio
duceret : judging the feruiceof God to be a meere deuife of
man, for the better gouernment of the Common- wealth ;
wherein inferiors, lith they will not be ruled by r«/w^nuft
be ordered by religion.
Tclifuchofthe,SVr//rfwv.r,you may as well vrge them
with Lucians narrations : tell them of repentance^ they caft
ir behind thcnvtell them offaith,thsy regard it not.Speake
to them of baptiffne, they hold it of no greater price, then
the waftiing of their hands. Let them heare of the Refur-
rettion,this feeds them with many a merry conceit. They
thinke pleafantly with themfelues, what manner of bodies
they (hall haue at that day, of what proportion and"ftature
their bodies (hall be $ whether their nay ics, and haire (hall
rife
Amos. x. i.
ll
rifeagaine. Impious wretches, thus they make a fcoffeac
Cjod and religion : whom, were they vfed according to their
deferts, the Preachers (hould pronounce, and the Prince
proclairne the fouleftleapersjthateueryet fore rannevpon;
very worthy to bee excluded the hoaft, and to haue their
habitation alone: yea to be exiled the land, and to bee ex-
pelled from nature it felfe>which fo vnnaturaliy they ilriue
to bring to naught. 1 fay no more again ft tbem 5 but leaue
them to x\iz God of truth, whom they haue denied, that he
in due time may repay them home with vengeance.
Thus farrc am I guided by my firft doctrine, grounded
vpon ihisejfentiall name of God, his name lehouah : im-
porting his truth in bimfclfe, in his workes > and in his
words : Thus faith lehouah.
Thus faith the Lord] Is not this the prophefic 0$ Amos !
Are not all the words of this prophefie, chap. 1. 1. called
the rfords cfesfmos the beardfman? What then meaneth this
phrafe, Thus faith the Lord, * As Almighty God in olde
timefpake to our Fathers by the mouth of Mojes, Exod 4.
12 . So did hee in fucceeding ages fpeake vn to t hem by the
mouth of other his "Prophets, Luke I. 70. Heereto S. Teter
bearcth record , z . Eptfi. 1.10. Know this> faith he, that no
prophefie in the' Scripture u of any priuate motion-, and he giues
the reafon heercof, verfe 21. For, the prophefie in old time,
tame not by the rsili of man, but holy men of God (pake, a* they
yrere mooued by the holy C/bofl, Hence fprang thofe vfuall
and familiar fpceches in the bookes of the Prophets : The
word of the Lord cam: vntome • The Lord God hath (pokens
and this in my Texr: Thus fay th the Lord.
This Lord, who thus fpakc in old time by his Prophets,
did in fulnelTe of time, when he fent to confummace, and
perfect the worke of mans redemption, fpeake by his blef-
fed Euangelifts and Apoflles. This appeareth by the faith-
ful! promife made vnto them, Cteatth. jo. i o. Take no
thought h,#, or yvhat yet Jh.ill fpeake : ItUnotyee that fpeake,
but the Spirit of jour Father , that fpeaketh in you. Icmuft
ftandeuer :rue, what is. recorded 1 Tim, 3. 16*. Thervko/e
Scripture
i4 The I. Lectvre.
Scriptvre is giuen by inspiration of God. The whole Scrip-
ture, and euery parcell of it,ha;h inward witnelle from the
Spirit, which is the author of all truth. Sweet then is the
harmony, confent and agreement of all the Prophets, E-
uangeliils,andApo{ties, from the firftvnt© thelaft. Not
oucofthemfpake one word of a naturallman, in all their
minifteries : the words which they fpakc,werei the words of
him that fent them :~they fpake not of themielues • God
fpakein them. Whenfoeuer were the time, whatfoeuer
were the mcanes, whofoeuer were the man, wherefoeuer
were the place,whatfoeuer were the people,the words were
the Lords. Hence arifetfa this dodrine :
The Author of holy Scripture is neither man nor Attgell, nor
any other creature, how excellent foeuer, but one ly the lining
andimmortallGod.
This truth is euident,by this which I haue but now dch>
red. For if Cfod in old time fpakc to our Fathers, by the
mouth of CMofes, if GWfpake by other his Prophets, if
godlpzkeby theEuangeliftsand Apofllcs, if all Scripture
be infpiredof God $ then it well followeth 5 that Godisthe
author of Scripture : and therefore not mnn% nor eAngell, nor
any otber creature, how excellent foeuer. I can but point at
the vfesof this doftrine.
The firft vfe is redargution. Is the liuing and imnjor tall
God the author of holy Scnpture ? Heerc are all they to bee
1C °c 'l^Ra-*' reprooued,wbo doe viiific aad debtfethefacred Scriptures,
uibon.0* d~ anc* eftcemenotof them, nsof the word of God. Such are
u Ludotuc. they, who bearing in their fore-heads, the ftampc ofChri-
MaioraiM. flians, haue notwithstanding giuen their names to that An-
° p& ttebrifi ofl^me, and the now-falfe Church there. They
\clloZktm, fhamenottoaffirmc, that, fetting afide the authority of
CVighim. that CW^,andherheadtheP^,thG^m>/«^is nobet-
t Hojitu. ter, then a l doubtfull, vncerraine and leaden rule, then a
Gmfer. ra matter 0f debate, then n dead inke, then ° inken diuini-
^rnefLf'!myty,thenaPnofeofwax,thena ' booke of difcord, thena
dure vpon fdumbe Judge, then } zs£fops fables.
•Amos i. Impious wretches 5 had they not wip'd all fhame from
their
Amos. i. i.
M
theirfaces, (hey would neuerhaue Jaydfuchloadof dif-
graces vpon Gods holy word. Their CardinaJI Hojitet
ftayes not heere,he proceedcs a degree fun her. He coynes
a diftinflion of Scripture, as its vfed by then fclues, whom
hecalleth Caholikes, and as by vs, whom hcecalleth He-
retikes. His words are in the end of his third book againft
Brentinshh Prolegomena, The Scripture, ejHoniodo profer-
tptra Catholicls verbis eft Dei^uomodo profertur ab Heretic is
verbum eft Diabolt, as it is alledged hy vs, fo muftitbee,
forfooth, xhswcrd of tbt Dentil, but as by them, fo onely
(hallic be the trord of god. Blafphemous Cardinal!, hee
marcheth not alone. u Telenm tels mee of a champion of u Syntafm.
that iide, as farre forward as he, who faith : MeliwconfuU f'tt*-*' an>
tKtttfxtJJe SctlefU, (i nulla vncjftam exttttffet Scriptttra^ that, ra'cr4t Scripture
bad there neuer beene any Sc*iptr*re9thz Church hadbeene §.31.^45. 17*
better prouided for, then now it is. Sedens in ccelis ridet :
there's a God inheauen, that hath thefe wicked impcs in
derifionrvpcn whom, for their taunts, contumelies, and
reprcches again (1 his facred word, hee will one day poure
out his full viols of wrath : then will he crufn them with his *
fceprer oftron,and breakerhem in pieces like potters vef-
ftK Yeuhauetherlift. v(c. A fecondfolloweth.
1 s the liuing and iwmortall God t he author of holy Scripture?
Heere then ta a Iclfon for vs, w horn God hat (et a part to be
Preachers, and Hxpounders of his <AiIl. We mud handle
his facred Script ttre^ as his holjrvord : wcemuft euercome
vntoyou, as my Prophet hcere didtoche//r**/j/rf, with
Thus faith the Lord, inour mouthes. Weemaynot fpeake
either the imagination of our owne braines, or the vainc
perfwafions of our own hearts. We muft fincerely preach
mto you, Gods gracious word without all corruption, or
deprauingofthefame. Tothis S Peter well exhortethvs
in his i.Epift.andchap. 4. 1 1. If any man fpeake, lethinu
fpea\e 04 the vford of God, For if wee, yea it an Angellfrom
Heautn (hall preach otherwife vnto you, then from the
Lords own mouth, fpeaking in bis holy word, cvVdipa i&$
let him be accurfed : let him be had in execration.
The
i6 The L Lectvre,
The third vfe of this do ctrine, is peculiar vnto you ( B e-
loued) who are auditors and hearers of the word. IsthelL
ttingand immortall God the author of holy Serif tut e ? Then
(Beloucd) it is your part to hcare vs with attention, and re-
uerence, whenfoeuer wee (land before you, to expound
Gods holy Scripture. S.PWcomrnendeih the Thejfalo-
nians, Epift. i. chap. 2. 13. For that whenfoeuer tkcj re-
ceive d of the A po files ofChrift, the word of the preaching of
CJod, they rectified it not at the word of men, but as it wo* in-
deede ,thewordof God% In like fort, if you receiueit, it will
faue jour fouls s. It is able fe to doe. S. lames fhall bee your
pledge, chap. 1. ti. Receiueit therefore with meeknefle,
that by it yourfoules may Hue.
God fpake vn*o Ifrael'm avifion by night, and fayd
Gen. 46. z, laacob, Jaacob. Iaacob anfwered, I am hcere.
He was prefl and ready with all reuerent attention, to hearc
what his God would fay vnto him, and to follow the fame
with all faithful! obedience. Such readinetle well becom-
meth euery childe of God at this day in the Church, where
Godfpeaketh. Thus mufthcethinke within himtelfe. It
is thine ordinance, 6 Lord, by thy word preached toin-
ftrucT: me, concerning thy holy will. Iamheere, Lord, in
all humble feare, to hearc thy blelled pleafure, what this
day thou wilt put into the mouth of the Preacher to deli-
uer vnto me, I am heere, fpeake on, Lord, thy feruant hea-
reth. If a Prince of this world, or fomc great man fhall
fpeake vnto you, you will attend, and giueeare vnto him
with all diligence 5 how much more thenoughtyeefoto
doe, when the King of Heauen, and Lord of the Earth,
theliuing and immortall God, calleth vpon you by his
Minifters?
What remaineth but that you fufFcra word of Exhor-
tation. It fhall bee fhort : in S. Pauls words, Colof.$.
1 6. Holy and beloued, as.the elecT: of God, let the word
of God dwell plenteottfty in yott in aJlwifdome. This word of
God, it is his mod roy all and celeftiail Teftament, it is the
oracle of his heauenly Saoctuarie, it h the only key vnto
vs
Amos w u
l7
vs of bis rcuealed counfeJs; it is milkc from his facrcd
breafls.the earneft and pledge of his fauorto his Church,
the!ighrofourfeete>tne ioy of our hearts, the breath of
our noftrilsj the pillar of our faith , the anchor of our
hope, the ground of our Ioue, the euidence of our future
bletrednes.
Let rhis word of God dwell plenteoufiy in you in all wif-
dom.So /hail your wayes by it beclenfed^aadyoor fclues
madecleane. Yet a very litle while, & he that fhallcome,
will come,& will not tarry3euen our Lord lefw Chris}, who
finding j our wayes elenfed, and your felues madecleane
by his facred word, will in his due time tranflate you from
this valley of teares, into icrnjklem which is aboue, the
moll glorious Gtie of God. There lhaJI this cor-
ruptible put on incorruption,and our morta-
lity (hall be fwal lowed vp of life.
£uen fo be it.
H E
18
— ' + "
The II. Lectvre,
AMOS 2.1,2,3.
Thus faith the Lord i /*r /£ra? tranfgrefions of
Moaby and for foure, I mi not turne to it, becaufe it
burnt the hones of the King o/lidom into lime.
Thereforewill I fend a fire i^wMoab, and it [hall
devoure the fallaces ^Kirioth, and Moab (hall dye
with tumult, with Jhtuting, and with the found of a
trumpet.
4nd I will cut off the ludge out of the midjl thereof-^
and will flay ai the Princes thereof with him y faith the
Lord.
IN the former Sermon I handled the Preface. The
Prophecie is now to be fpoken vnto. The firft pare
therein is : The accufation of Moab 5 in thefe words;
For three tranfgrejp&m ofM.Q*b}and for foure. ] Where
wearetoconfidcr,
51. Who are accufed.
£2. For what they are accufed.
The accufed are the Moabites^ and they are accufed of
many breaches of the Law of God. Firft of theaccufed.
Moab wasoneofthefbnnes of Lot, begotten in inceft
vpon his eldeft daughter. Cjen, 19.37. From him by li-
neal I defcent came thefe Moabites,* people inhabiting that
part of the Eall, which is commonly knowne by the name
of Cakfyria, but was formerly the potfeflion of the Amo-
rites. Thefe Moabitesy like their brethren the Ammonites,
were profetfed enemies to the people of God , and did
euermorc very gricuoufly affli&,and vex them. In which
refpecl,they were for euerby God his finguiar command-
ment excluded from the Church. Gods commandment
is
M O S. 1. I. ip
is exprelTed Deut.i 3.3. The Ammonites, and the Mottoes
JhaJI not enter into the Congregation of the Lord, And its re-
peated Nehem. 1 3.1. The Ammonites, and the Moabites [hall
not enter into the (Congregation cf God, Thu* hauc you the
accufed$ cucn the Moabites 5 thepofteritie of Moab, who
was Lots fonnej inhabitants of Ccelefyria, and borderers
vpon the Holy Land, the polle/Hon of the Jfraelites.
Now what are they accufed of? Of many breaches
of Gods law: in thefe words, For three ,and f our e tranfgref-
Jions} This phrafe we met with flue times in the former
chapter,andhaue heard if diuerfly expounded. Themoft
caturall.proper and fignifi cant expofition commended f
you was ; by three, and foure, a finite, and certaine num-
ber,to vndcrftand many ; a number infinite, & vncertaine.
for three tranfgrejjions if ' Moab ,and for four e, that is, for ma-
ny tranfgreflions of the Moabites.
Among the many tranfgreflions of the Moabites > their
inhumanitie, and pride are fpecially noted. Their inhu-
mane, fpightfull, and cruell dealing again ft the 7/raelttes,
though a people of their owne kinred, appearerh diuers
wayes. I;irft , becaufe when the Ifradites came out of
tAzgypt, they met them not with prouifion. 'Deut. 23.4.
Secondly, becaufe at that time they hired a 'Balaam, the D(ut
fonne of Beor, to curfe them. Num. iz.$. Thirdly, be- 2 J'4*
caufe they kept them in fcruitude vnder King Eglon eigh-
teene yeercs./W/V.j. 1 2. Fourthly, becaufe without re-
fpecl of their allegiance to the Kings of //ra/,duevnto
them vpon King Davids b conqueft, they rebelled againtlfc a Sdm gtl#
Jfrael after the death of Ab*b. z.King.i.i. Fiftly, becaufe
they waged warreagainft lehofaphat King ofludab.iCbrs.
20. 1 . Sixtly, becaufe they derided the ffraelttes, vpbrai-
ded them, and made a ieft at them, /tfr.48. 2 7. Zephan. 2 . 8.
You fee the inhumanitie of the Moabites. Concerning
their pride, heare the words of Ieremie chap. 48. 1 9. JVe
bdue heard the pride of Moab: (he is exceeding proud) we
hauc heard his pride , his ftoutnejfe, his arroganae, his dif-
daine , ani the hautmejfe of his heart. Of this pride of
C Z Moab
xo The II. Lectvre.
Moab you may fee more Sfai 1 6. 6.
Of the many finnes of Moab% you fee two fpecially no-
ted : their inhumanitie, and their pride : for which, and
others, the Z*ri protefteth again ft them, that he wiil noc
turnetothem. Imtlnot twnetoit\ That is,as heretofore
feurh bin expounded, I will not be fauourableto the Moa-
bites ; 1 will not fpare them ; according to their deferts, (o
fltall it be vnto them : 1 will not rec3ii them to the right
way 5 they (hall runne on to their owne pcrdiricn : I will
not turneaway the punifiiment, wherewith 1 ijaue refol-
ded to puni(h them : I am the Lord, I am not changed.
J mil not ttirne to it] It is in efFecT, as if the Lord had thus
faid: If the Moabttes had offended but once, or twife,I
would haue bin fauourabie to them, and would h'aue re-
cald them into the right way, thatfo they might haue bin
conver:ed,and haue efcaped my punilhmcnts : But now,
firh they dxlj heaps trance (Eon vpon tranfgre(Iion,and
make no end of iinm'ng, 1 hauehardned my face agafnft
them,and will not fufTer < hem to be converted j but indu*
ratcand obftinate as rhey are, 1 will vrterly deftroy them*
For three tranjgrcjfions of Mo*b , and for fowre I mil not
tttrr.e to it.
Here m?y you recall to your remembrances a doftrine
fundry times recommended to your religious confide-
FAtions.
Mtny fanes dee pluc^e dovene from Heanen the mofl eer-
taine wrath and vengeance of God vpon the Jinhers.
God is of pure eves and beholder h not iniquitie. He
hath laid righteouine fotherule,ard weighed hisiuftice
inabaliance. His fentence is palled forth from h<m,and
(lands vnalterabie: Tribulation and~aifgjifffrvpm entry foul*
that doth euitt. The foulethatlinneth,it fhallbepunfihcd.
God makes it good by an oath Deut.i 3,41. That he mil
yphet his glut ring fvcord^ and his hand /hall take hold on lodge-
ment to execute vengeance for finne. His foule hateth,and
abhorreth (inne ; his iawpurfecb,and condemncth ilnnrj
his hand nra:eth;a«dfcourgeth(innc, Sinne vvasbismo-
tiue
M O S 1. I. II
tiuetocaft downe Angels into HchVothruft/^w out of
Paradife, to turne Cities into allies, to ruinate Nations,to
torment his ownebowe!s in the fimilitude of IinfuII flefti.
Becaufeof finnehe once drowned the old world, and bc-
caufe of fione ere long will burne this. Thus doe many
finncs pluckedowne&c.
Onevfe of this doctrine, is 5 to teach vs heedfulnetfc
in all ourwayes,thatwedo2 notbyourmany linnespro-
noKC Almighty God ro high difpleafure.
A fecond Vfc, is $ to moue vs to a ferious contempla-
tion of the wonder full patience of Almighty God, who
did fo gracioufly forbear c theft /^4£/r*/,til I by their three,
and foure rranfgrefiions, by their many finnes they bad
prouoked him to indignation. Thefe things I hauc here-
tofore laboured to lay vnro your hearts.
Now therefore I proceed to the third partof rhi? pro-
phecie: wherein you haue the declaration of that grie-
nous linne, by which the AMtitis fo highly offended.
Thistheirhnne wasafinne of cruelty; exprelfed in thefe
words: *Becaufe it burnt the bones of the Kiig of Ed-tru
it)! 9 It me. '
When this was done>or by which of the Kings of Mo-
th, or againft which of the Kings ofEdom, k is not expref-
fed in holy Scriprurc. Some would hither refe re that Hi-
florie, 2 Kmgt 5 . Where it i$ recorded of the King of Ifra-
r/, t!ia: he affiled with two other Kings, the K ing of fudr,
3nd the King of £^<?w,made war vpon the King of AJ9ab.
The King of Mo^b, v\hen hefavvthebartleuasto fore for
him, tooke with him feauen hundred (loutwarriours,and
would haue broken throw to the King otEdom, but could
cor. Through indignation w hereof0 fome thinkethstheee Tifcdt.j**.
tooke the King of ^w/eldeft fonne, and offered him for bflti*r\'ih
a burnt offering vpon the wall : forfo fome will haue the
Jail vcrfe of that chapter vnderftood of the King of Edoms
fonne. Butltake it more agreeable to that florie.there to
vjderftand the K ing of/I^^/owne fonne: that the King
j: Afiabfhodd offer vp fora burnt offering vpon the waU
C % bis
2.2, The II. Lectvre.
his owne eldeft fonne,thereby to obtaine helpe of his God
againft his enemies. And fo that ftorie appercaines not to
this my Texr. No 5 though weercceiue the former inter-
pretation. For it is not here faid,that he burnt the bones of
the King of Edomt forms into limebut the bones of the King
of SdomhmkXh.
It is a tradition of the Hebre»es,that after the buriall of
the KmgofEdom (that King, who went vp with dfehcram,
d a, ^5.3. 1. King of //>W,and e lehnfhaphat King of Indah> to warre a-
f yer$ 7' gainll f Mefha, King of Moa,b y) the Moabites^ in vltionem
ycr>- 4* doloru, to be reuenged vpon him for the forrow, w hicb he
wrought them 3 did digge vp his bones, and burne them.
Of this tradition S.Ierome makerh mention : They did dtgge
vp the King ofEdoms bones, and burne them. Great was their
rage3 great their cruelty. Death appeafed them not- The
KtngofEdoms boms were not fuffered to reft in his fcpul-
cher, but were taken thence, and burnt into allies. Thefe
allies fomethinke were vfed with lime, or morterfor the
plaiftering, pargetting, or rough-cafling of their boufes :
for as much as my Prophet here faith, they burnt the bones
of the King ofEdom into lime. If fo J it was done Vtndittt ma-
uris, & conttimelU caufa- that they might take full venge-
ance vpon the K ing of Edem.
I may notpadeitouerwithfilencc, that this cruelty of
the Moabites, was againft the Edomkesy without all refpect
of bloud, and confanguinity. Edom> the Sdomites^ otldu-
g Gen.21.11. w^ttfweredefcended from Abraham. Thus : zEdomjUc
firft Father of the Sdomues, or Idnmaansywz* otherwifecal*
h Gen i x . ?. led E/at/, and was fonne of fehac, who was b fonne of A*
1 Gen.i?.}7. braham. And1 Moab, from whom the nation afxhzMoa.
bites tooke their name, was fonne vnto £*/,and Lot was A~
k Gm.x 1. 17. brahams brothers fonne, the fonne of k Haran. Th?rt was
then becweene the Moabites , and Sdomites ncerenclfe of
bloud, and full kindred.
Now we fee what is the particular finneof t\\z Meabites%
for which this prophecy is dire cled againft them. Their
finne &C*wty> andafpeciall kinde oiCmeltj j euen their
denying
Amos. i. i. 13
denyingof reft to the bones or ihe dead : and the more o-
dious and intolerable is their Cruelty^ becaufeit is againft
their owne kindred.
The letfou, u hich we are to take from hence, is this.
AUkjnde of cruelty committed again ft a man, highly difplea-
feth God ; but that fpecially, which wlatcth^and exttnguifheth
the rites of confanguinity^andnaturallaffe^ton.
In my 1 feauenthLedurevpon the firft chapter of this 1 /"S-74-
prophecy, I commended vnto you this doclrine : god u
neuer well f leafed with too much cruelty. In my m 1 9. Le- m t*£*l**
dure I recommended it vnto you $ varying my propofitt-
on,tliUS : Cruelty isafinnehatefnll vnto God. Now it comes
vnto you in another forme,though the matter be the fame*
Allkinde of cruelty, &c. My propofition hath two parts.
The flift, All kind of cruelty committed again ft a man Mgh-
ly difpleafeth God. The fecond 5 There is a kinde of cruelty %
that violateth,andextingui[heththe right es of con fangumtty %and
naturall ajfeflion, and that ffec tally difpleafeth God, Firlt, to
thefira.
All kind: of cruelty committed againfi a man highly difplea-
feth God.
No maruaile. For all kinde of cruelty is fin ; and euery
iln mufttafte of Gods high difpleafure. All kinde of cru-
tlty is fin : For it is <uty**» a want of conformity to the Law
of God,a tranfgrcflion of the law, a breach of the law. Will
you know againft which commandement it is? Itisagainft
the fixt Gommandement. Thecommandement is: Thou
jhalt doe no murther ; or, Thou fhalt not kill. Where to ^//,
or to doe murther % by a Synechdoche, fignifieth any kinde of
endamaging the pcrfon of our neighbours. We may not
fomuch as hurr,or hinder them. We are forbidden to fin
againft our neighbour, either in heart, or in word, or in
countenance,orin deed. And in this lad branch is cruelty
forbidden vs. So is the firft part of my proportion con-
firmed 5 Ail kinde cf crueltie committed againfi a man highly
difpleafeth God. The reafon is 5 becaufe it is a fin;again(t
the fixth commandement.
C 4 The
z4 The II. Lectvre.
The vfe of this doctrine is to reproouc fuch as delight
in cmeltie. Man of all liuing creatures, ought to be the
n Bestir. Qr*t. moft courteous. His name in Latin is homo, and that" one
Pk/'/rfc'i. deriucth from the Greeke ^Vo/ce3 awordthat frgniSeth\^-
/^^^ 87. ' " nanimkie, and concord : And from the Latin heme, is de-
riucd //*«w.4*^, a word chat fignifierh courtefie, or gen-
tlenes. So that the very name of man, Homo, fhewcth that
*lUmnem»4- *maiM*s euen framed by nature for vnanimitie, concord,
Tm'tlr1* C0L,rte(]e> gcmlenes?and peace.
twipofu . Qtjier* creatures are by nature euen armed for warre,
uJvtaliCu Some haue their harms, as Vnicornes, Harts, and Bulls;
Um.. ibme their teeth 5 as Boares and Dogs : fome their NUpArs^as*
Griffins and Lyons : fo me their pojfon, either in their
tongues, as Serpents, or in their ray Ies, as Scorpions, or in
their breath, as Dragcm, or in their eyes, as the Batilifke:
Some haue their hard sk}»rtesfor their csates or czuerittqS) as
onlandjthc ^z??W/^;inthefea,theTorto>fc, the Crab,
and all (hell fi(K All thefe, and other beads are armed by
nature, partly to defend themfelues, partly to offend o-
thers . One!y Man \ he is borne /« crmis, tenelius^ edentuius\
he comesiiTto the world naked, tender, tootbks ^and hath
not whetewirh, either to offend another,or to defend hina-
feife$ to teach vs, that man (hould fpend tbedayes of his
pilgrimage herein vnanimitie, concordj couttefic,-gentIe-
ne% and peace.
The more are they tobereproued, who liuing among
mcn,haue, as it were, put off the nature of Man, by their
delight in cruell dealina. Such n the racking Landlord, v\ho
takes aduantagc againft his poo;e tenant for euery trifle.
Such isthe£r*r<&? yfmer, who cares vp his brothers fub-
{laucevvithw//rr<f/?. Such is the fiony. hearted ?bjfutany or
C^/V«rjTi^,thatproiongethhisparientsdifeare,or fore, to
wring the more money from him. Such is the trouble fome
man, w ho vniu flly vexetb his neighbour in the law to his
vndoing. &uch are a I they, who are any way injurious to
therewith whom they liue.
Ltruftjthereis none that heares me this d3y fit to be re-
proouc d
Amos, i. i. 2.5
prooucd for any rrw^rfWagainft the dead , as the Mo*-
4ttes here are for their burning the bones of the King of Edcw
intoltmt. And that you neueriray deferue with them to
bereproouedjietitpleafeyouto heare a while, how this
kind of crueltic hath in former ages beene accounted of.
It is ° written to the difprayfe ofcsfchi/iej, that he drag o pirjfl.At*ii,
ged the dead bodicoff/f#*rthrife about the wals of Troy. J;
ltisPv\rittentothedifpraifeof7'^//M,proud7"^Afiw/v\ife>p 'v* lC'1 '
that fhe.drouc her waggon ouerthe dead bodicof her Fa-
xhtvS^rHihsTullmsxh'i fixt Kingof/ww^. It is 4 written to q Vlutarthin
the difpraifc QissfntemefhzTriumvir&tiQ of the thrcc,who Cknonej*? in
bore the fw.ayat.che beginning of the Remins Empire, that ^ntom°>
he caufed the right hand, and the head of dead Cictr>f bat
great Orator, to be cur offend brought before him,that be-
holding them, he might folace,and fpert himfelfe. And
was knot anoteofooo much cruelty io Anionics w ife,whe-
tfeeritwere' Fuluia, orthat proud Egyptian QueeneC/^. rKwonymji-
patray that (lie thruft her needle through the tongue of that p?'£ ^m
dead Orator? Thus haueprophane Authors Vtrgil, Livie, •*"''
Tlutarcbt3nd others^ conducted onely by natures light, *
noted jauu1 cenfured cruelth again ft the dead. And (hall not
the light of Gods holy word conduct vs Chrifnans to alike
meafure of vnderftanding, cuen to deteft all cruelty agamil
the dead?
To this purpofe the holy Euangeiifl$,S./J/*/£nr3aFjd S.
Marine iSl AJatberv chap. the i if.andS*1 M*r ke chzp.ihz 6,
bane recorded it for a memorial; ro all enfuing ages \ that
rothefolemnizingof Heroes birth day, the head of John
3aptifl was brought in a platter to Hcrodtas. C; ucll Hero*
di<u\ could not the vntimely,and vnluft death of that holy
manfatiifiethygreedie,andbloudthir(lie hearr, but that
thou mufthauc bis head brought before thee in a platter?
and that at fuch a time, fo folemne a time, the birth day of
thy Lord, thy King, thy fuppofed husband, Herodtzutn
then5 when hefeafted his Princes,and captaines,and chicfe
eftaces ofGMceth dead mans headjbefmercd with blond,
was very vnfeafonabie, and vnrit fawce for fuch a banquet.
Yet
fodit.
f Salmeton com
mtnt. in Euan
16 The II. L ec tv re.
Yet then was lohn Bapttfis head brought before Herodta* in
a platter. What did (he to it? Doubtlelfe, all the difgrac*
(lie could. One thing SlHierome in his fecond booke of
*reriloquam his Apollogie again ft 'K*^*/, fpecifieth, that *jbe thrufi
linjuam dtfiri- fa tongue through wit h a needle.
%f"° cm- In the 1 9. of hhn vcr. 34. it is recorded to the memori-
all of all enluing ages,that when lefus had by his furferings
vpon the Cro(Ie,and paiment of the price of our redemp-
tion giuen vp theghoft ; then a 7<w,alouIdier of the fewer,
with a fpeere pierced his fide, whereout forthwith lifted
bloud, and water. Vpon that cruell fouldiers fad f one af-
kcth this queftion : £uid eft, quodfUiusDeitormentiiiniit*
gel, Tom. 1 o. toleratis, non content us, voimt etiam pofl mortem vuinera aces*
Traft. 48. pere ? What is it, that the fonne of God not content with
fuch torments, as in his life time he endured, would alfo
after his death be wounded ? Among mtny?and they great
caufes, he glues this for one Vtinnotefceret nofira immanitat,
&fauitia,qfti ctiam in mortuum fauimm 5 that notice may be
takenofourimmanitie,&crueltie,forasmuchaswefpare
not the dead. It is the propertic of a Lyon,to fpare a man,
not onely,thatis dcad,but alfo thatlyerh proftratcand flat
vpon the ground : What fauour a.man receiaes from a Ly-
on, Chrift lefus, thz Lyon of the rribe of Iudah, the fweete
Sauiour of man kind, could not recciue from man. "A foul-
dierwith afpearepieiceih his fide, though he be dead. To
exaggerate this Sc Chryfoflome homil^S* vpon lohn, fay th ;
lUudere mortao, quant tpfum crucis fuppiicium> longe peitu es~l ;
It is farre worfe to offer any contumely or difgrace to one
that is dead, then is the punifbmenr of the crofle. .
In the 79. Pfilme ver. 2. the Prophet in Ifraels behalfe
complaineth vnto God, againft the furprifers of lerufaiem,
that they gaue the dead bodies ofGodsferuants to be meat vnto
t be fowles of heaven, andthefejbofhti Saints to the beafis of
the Earth. Soheaggrauateth their crueltie,andinbumani-
tie. Monftrous was their crueItie,barbarous their inhuma-
niuei to cafl the dead bodies, andflefh of Gods feruants,
and Saints here, and there, to the end they might be a prey
to
Amos. z. i. 2,7
to dogs, to wolues, to rauens, to vultures, or other bcafls,
or birds, that liue by carion.
You fee partly by prophane examples, partly by infian-
ces out of the facred Scripture?,how crw liieagair.fi the dead
hath vfually beene cenfu red. But what is this to youj who
vfe towards the dead all ciuilitie f All ciuilitie ? I grant you
giue the dead religious,and fblemnc bu: iall j And io doicg
you doe well. You doe well not to furFer 'figaram &figmen- t Lan(l**tUu
r*w^«,theworkman(hipofGod,Gcds image, ro be ex- /»/'>«*.#•*•
pofed, and cad out for a prey to wild beads, and bird?. To
bury the dcad,it i^qnoiidMnum opus, & magnum , it is euery 1 0r-h i
dayes worke, and a great worke ; and you doc w ell To to ^>4g
account of ir. For if the law commands you to couer the
naked whilethey are liuing, how much moreought yee to
couer them, when they are dead ? If your friend vndertake
any long iourney, you will take the paines to bring him
part of his way • how much more ought ye to affoord him
your company, when he is going m ifUmtternam domum, to
his long, and euerlafting homeAvhence he (hall returne no
more vnto you?
You will fay fadauerib us m llns fen fus 5dead bodies haue
no fenfe 5 What need then is there offuch care of commit* . .
tingthem to rhcearth?I reply in Q*A»flins words, Deo pta- Xtall'D)(eap \ J"
cent etiamt*It4pietatu officia : fuch offices of pictiCjbumani-
tie, and ciuilitie doe pleafe God. The bodies of the dead
belong to Gods prouidence. He hath appointed the buri-
allofihe dead, to confirme our faith in .the Refurrection
of the dead.
Thusfarre by occafion of the firft part of my propofiti-
on : which was, AH kind efcrucltie, committed agawf} a many
highly difpleafth god. You remember the rcafonof it : the
reafon is 5 Becaufe it U againjl the fixt Commandement. The
vfe of it, was a reproofe of fuch as delight in crueltte^ whe-
ther again ft the liuing, or the dead. NowfolJoweththeo-
therpart of my propofition : this :
That crueltie which violatetb, or extingftifietb the rites of
confanguinitie^ And naturali afftttionjfeciall] difplcafttb god.
For
1% The II. Le c tvre.
For God^the God of nature,cannot in any wife like,thac
natures lawes be violated. By natures lawes, its ena&cd,
that there (hould be, that fame ^p>">muchfpoken of in the
Schoolesjapeculiaraffeclionof loue from the parent to
the childe, and from the childe to the parent ; from a bro-
ther to a brother, from a kinfman to a kinfman. Now if cru-
elrie fliail be exercifed from a parent towards his childe, or
from a child towards his parent, or from a brother towards
his brother5orfrom a kinfman towards his kinfman, that
fame &?yK Ifpak of,is laid afide$the rites of confanguinity,
andnaturall afteclion are vio!ated,are extinguished.
This doclrine may teach vs, to carry our lelues peacea-
bly, and louingly towards our parenrs, our children, our
brethren, our kinfmen, all that are of our bloud. There
cannot be a greater bond betweene man and man, as men $
then is this bond of bloud. I fay prccifely betweene man
and man? as rnens there cannot be a greater bond, then is
this bond of bloud. Forbetweenemanandrnan, as Chn-
flians, there is a greater bond 5 the bond of one Lord, one
faith, one baptifme, one Cjod, and Father of all, which is a bone
all, and through all, and in you all, as Sc Paul fpeaketh, E-
phef.+.s.C.
The ftrength of the former bond of bloud, ftiewethic
felfeinthe Patriarch Abraham, when there was a debate
betweene his feruants, and the feruants otLct. AH the
tales his men could tell him, could not worke in him any
difiikeof Lot, To end that debate, Abraham goeth to Lot,
Abrj*ham>Lots eldcr.cnd vncklehis better in etiery refpccT,
yet he (lands not vpon that ; he looks not u hen Lot fhould
come, and ftoope to him ; but as in y ceres, fo in wifdome,
inmildneuTe, in humility, in temperance of affeclionshec
pallethhim. Ouer-ruied by fuch fweetvertucs, heegoes
to Lot, tels him of" their kinred, and rnooues him thereby,
as by a ftrong rcafon,or a mighty bond,that loue and peace
mi^htremaine betwixt them and theirs. His words,areas
the words whereof Salomon fpeaketb, Proa.if. u. they
are Uke apfles of go Id with pifturts of/i/uer} they are fpoken in
their
Amos. t. i.
19
their place ; and are recorded Gen. 13.8. where Abrahams
thusfpeaketh vntoLot : Let there bee r.9ftrifey I pray thee,
between? thee and me t neither bet>veenethj heard men and mi
beard. men tfor bv be brethren.
JVe be brethren:] He might haue fayd wee bee cofens, er
thou arc my nrpherr, my brothers fonne, but bee vfeth rather
apellation of equal i.y, and cais him brother^ mamfell his
deli re of peace and concord.
You fee the ftrecgthof the bond of bloud, how forci-
ble it is betvveenc man and man, at mm. I told you of a
ftrongerbond betweene man and man, 4/ £V;/?«»/ > and
that v% as the bend of one Lord, one Faith ^ one Eaptifme, one
God znd Father of all, which is abotte aS} and through all, and
mvtaU. ^^
So there is a two-fold kinred, or brotherhood. The
one, by nature, the other by grace : the one, by g 'ncratton,
the other,, by regeneration. In refpecl of both, we are ty ed
with bonds of loue. Firii, fa feipect of the former.
After Noahs flcud , there was a diuifion ofcountreyes
madctorhc remainder of Adams pofterhy : fome dwelt
heere,fometherej fome in one place, fome in another, as
theybefthked 5 yet one bleud remained amongfhhem,
as a knot euer to ioynerhem in amity and loue, what di-
fiance of pbee foeuer fcuered then). Is it not fo ftiil,
though Ibflgerarne, and larger encreafe hauefpred it fur-
ther? Yes (Bdoued) iris fo. And therefore this bund of
bloud, llocke, houfe, linage, and kinred in the roots fnou Id
continue among w, regard one of another, and make vs
loue one another, more then « e doe.
But this kinred, by nature and generation^ fo many de-
gree rcmooued from the root, our great grand. father A-
^zwjtherlrll of men, ;ntle mooucthvs ; wee difdaine to
take notice of it. Let then the other kinred, thatoi^^r,
and regeneration^ by its flronger bonds or loue, rye & ioy ne
vs together. Theiuil and wife man knoweth (faith? La- j Dinin.jnjlit.
fianttftjj cuntloiab eodem Deo> & eadem condittcne ntnera- *••*•*•*$•
tos%%xrctrAtirmtMiiefo contuse! os? that all who are borne
of
3°
The II. Lectvre,
ofone God, and vpon the fame condition, are ioyned to-
gether by the right of brother-hood. To which purpofe a
% Calu'm. Com- great x Diuine faith > Haclege adopt atifumm omnes in Dcifi-
ment. in Gwf. /;dS) <vt ali] alijf mutuofratres fmns , Wee are all adopted or
*$• 8- chofen to be the fbnnes of God vpon this condition, that
we mutually be brethren , one vnto another.
Dcarely Beloued, fith wee are become the fonnesof
God vpon a condition, let vs fulfill thecondition 5 letvs
bee brethren , one to another. That is , let vs not bee
cruell, one towards another 5 letvsdoe noiniury, one to
another, let vs be merciful 1 one to another, let vs loue one
another. Let good Abraham be the patterne of our imita-
tion, If there be any variance, oriarring among vs, letvs
goeoneto another, andkindely entreat one another 5 /
pray thee, let there bee ho variance, no tarring, betweenemee
and thee, nor betweene my men and thy men for we are brethren,
B ut proud and rebellious flefh and bloud will not fuffer
vs to become Abrahams 5 fo wife, fo meeke, fuch louers of
concord and vnity. NotfufTervs ? Then is our condition
fearcfull, and-we may well expert, that the God of Abra*
ham at his great day of vifitation, fhall reieel vs, and caft vs
from out his fight into the euer burninglake. There is no
entrance into the Heauenly Canaan, for the cruell, injuri-
ous, malicious and defpiteful 1 man.
Its onely Loucxhzt opens the gates of Heauen ; without
Z<70;whatioeueryoudoe,itsnoaduantagetoyou. S. Paul
tels you, I Cor' 1 3- tna* though you fpeaks with the tongues of
men and Angels > and haue not Lou:, you are but as founding
brajfe, or a tine tying cymbaU : and though you haue the gift of
prophefie, and know aflfecrets, yea, if you haue all faith, fo that
jee can remooue mount aines, and haue not Loue,you are nothing:
and though you feede the foore with aS your goods, andgiue
your bodies to tee burnt, and haue not Lone, it profit eth you
nothing.
To bee fliort, almes without Loue, prophefie without
Loue, knowledge without Loue, miracles without Loue9
marryrdorne without Loue, prayer without Loue, and the
like
Amos. i. i.
3'
like very commendable and good workes, all are nothing.
Loue is the fire that purifieth, it is the incenfethar perfu-
meth, it is thcoyntment, or boxof Spikenard, thatfwcet-
nethjitisthe fait, that feafoneth all our good thoughts,
words, and dcedes. I conclude with S. lohns words in his
I Epift. cap. 4. verf. 7. TScloued, let vs lone one another , for
Loue cemmetb of God, and every one that loueth.is borne ofCjod^
and knoweth (jod. Tor God U Loue ; tf therefore wee dwelt in
Loue, we dwell in God9 and (jod dwells in vt.
Now,OLambeof God, that takeft away the finnesof
the world, take from vs all bitternelfe, and anger, and
wrath, and crying, andeutll fpeaking, with all maliciouf-
nelTe. Raifevp in vs a deiire of brotherly Loue, that wee
may euery one haue a care to hclpeanother, that our Loue
be not fained,falfe, hypocritical^ wayward, tedious^ dif-
dainefull; nor hunting after profit 5 but that it be vnfained
and perfecl,euen towards our enemies. Graot,goodLord,
that thus retaining the ftudy of concord, andlouing one
another, we may all meet together in the vnity of faitb.and
knowledge of thee, the Sonne of God, till we become per-
fed in thee, our onely Saviour and Redeemer. To thee>
O Chrift, with the Father, and the Holy Ghoft, bee
afcribedall pra\ feand power, might and
Maiefty, dignity and dominion
foreyermore. Amen.
The
3*
The II I. Lectvre,
AMOS. 2, 1,3.
Therefore will I fend a fire vpon Moab, W /> /hall
deuoure the palaces *f Kerioth, and Moab [ball dye with
tumult, with fhouting, and with the found of a trumpet.
And I wilt cut off the Judge out of the midji thereof y
and will flay all the Princes thereof with hint,.
WE are now to confidcr thefounh part of
this burden of the Moabues 5 namely, the
commmation^ox denmtimon of fuch punifh-
ments, as God would bring vpon the Moa-
bites for their finnes. Thepunifbmentsaredefcribed, firft
generally, and then more fpccially. The general defcrip-
tionis ^Therefor t vrill I fend afire vfon Moab, and it /bait dc-
Houre the palaces of "Kerioth.
In the former chapter wee met with this forme of corn-
a rerfej^, 7,10. mioation a flue time?. Wee now hnde nothing new* but
12.14. new names, ^Moab and Kertotb,
Of Moab you heard fomewhat in my lafl Sermon $ that
Moab was Lots fonne, and that from him lineally dcfcen*
ded the Moabitcs, a people inhabiting that part of the Eaft,
which is commonly knowne by the name ofCalefjriatmd
was in former times the pofleflion of the Amarites. 1 now
adde, that from the fame Moab, the fonne of Lot, a city in
R^fr^M,afterward called Areopolit, was named Moabtand
thence the whole prouince, region ,countrey,orkingdome
hDehcu. was likewife named Moab. So faith b Enjebitu. Moab in
this branch of my text, may fignifie cither : either the Me-
tropolu, the chicfc and mother-city of the Kiugdome of
Maab, or the Kingdomc it felfe. S. Hierome heere vnder-
flandsboth,
The
Amos i.i. 35
The other new name is in the Hebrew, J\\V\^, in the
vulgar Latin, farioth i inzhcEnglifh-geneua tranflation,
Kerioth 5 in Vatabltes, Cerijoth ; in TremeUites and Junius,
KerijQth ; the Septuagint in their Grccke traaflation, take
the word for an appeDatiue ; they t ranfl aate it r nktap oJHkt
her cities. According to them, tbefc words fiiould thus be
read : 1 will fend a fire vpon Moab, and it flail deuoure the
foundations of her cstis*. But with S.Hieromc, and fun dry
ethers of die bed Expofitors, we retains the proper name
Kerioth or fitriotL
Wee read in holy writ of two cities thus named. One
was belonging to theTribeof Jtida, and lay towards the
coafts of Edom fouth- ward, mentioned /*/&. 15.25. The
other was in the land o&Moab 5 fo fay th Eufebius in his He-
brew places : Cariothinregione MoabitArumtfieutleremiM
fcribit j Carioth is in the countrey of the Moabites%%% Uremy
writeth. And where doth Ieremy write fo i In his fortieth
chapter, which is wholly fpentin denouncing dedruclion
to the Moabites, verf. 24, it is fay d, that iudgement is come
vpon Kerioth. And verfe 41. that Kerioth is uken. The
fame iudgementis heere and there denounced ; but hecrc
more briefly) there more fully. Here we may obierue,
C 1. The pnni (her : the Lord^ I wilt fend.
<2. The puniftirnent : by fire; Afire.
£3. Thepuni(hed:tbe-/J4<M&f*/ ; Moab^nd Kerioth.
The firft circumftance concerneth the punifher : the
Lord : for thus faith the Lard $I will fend a fire*
The Doctrine.
K It is proper to the Lord to execute vengeance vpon the wk- c S ec my L c-
ktdfor their fimtee. a«e* vpon tU
This truth hath fundry times been recommended vnto firii of Amu
you. Diuerfe were the vfes of it.
The fir ft was, toleilbn vs tolooke heedefully vnto our
feet ; that weewalkenoc in the way of Tinners, to partake
with them in their finnes. Smnes arc not tongue-ty ed 3 they
xxy aloud vnto the Lord for vengeance.
The fecond was? to admoniih vs, not to intermeddle in
D the
34
The III. Lectvre,
rise Lords office 5 Its his office to execute vengeance. Wee
therefore may not interpofe ourfelues.
The third was,to minifter a word of comfort to the god-
ly ,againft whom the wicked,do bchauethemfelues proud-
ly and defpiteoufly. God in due time, for fuch their beha-
uior will renderxwr^*/:* vnto them, and willpunifh them
with euerlafting perdition.
Thefecond circumftance concerncth thepuntftimenr,
which is by fire: 1 will fend a fire.
By fire heere wee are ro vnderfland, not fo much a true
and naturall fire, as a 6guratiue and metaphoricall fire.
The fword, peftilencc, and famine, ejuodttbet genus cvnfump-
tionia, euery kinde of confumption, ejmlibet /pedes excity,
euery kinde of deftru&ion 5 hayle, water, thunder, fick-
nelle, or any other of the executioners of Gods wrath, for
the finnes of men, may bee fignified by this word, Tire*
Tire in this place is put for the (word, for warre, as its plain
by the fequell of this text. The Doftrine arifing hence
isthis:
The fire (whether naturall or figuratiue) that is, the fire
dud all other creatures are at the Lords commandement% to bee
employed by him in thepnnijhrnent of the wicked.
Of this doclrinc heeretofore.
Thevfeof it is, to teach vs how to carry our fclues at
fuch times, as God fljall vifit vs with his rod of correction -r
how to bebaue ourfelues in all our afflictions. Wee are
notfomuch tolooke rothe meaner as to the Lord, that
worketh by them. If the fire, or water, oratiy other of
Gods creatures, ftiall atany time rage, and prcuaile again ft
vs, w e mud know, that God by them worketh hi> holy w; II
vpon vs.
Heere wee fee ; God refolucth to fend a f re v^ on Moahy
which (hould dcHonre the palaces ofKerioth : which was the
third circum dance.
Muft Moab and Kerioih, two chiefe cities of the King-
dome ofMcabj through the fireof Gods wrath be btoughc
to ruinc I Jt yeejds this do&riac :
m
Amos. 2.. i.
$5
N$ munition^ nofortificAtion, nojhength can pme thdt cirj,
which God wtilhtHC deftreyed.
One vfeof this Doctrine is to lcfTbn vs; that we put not
any confidence in any worldly belpe ; but that fo ws vfe all
good meanes of our defcnfe, that ilillwee rely vpon the
Lord% for flrength and fuccelle thereby.
A fecond Vfeis,to put vs m mindeof the fearefull pu-
oilhments, which God iaycth vpon men for iinne. He
deuoureth their cities,throwcth downe their ftrong holds,
and fpares them not.
A third Vfe is,tofiirrevsvp to thankfulnes, for that it
plcafcth God in mercy to fpare, not onely our Cities,
and ftrong holds, bucalfo our country villages and poore
cottages.
Ic is not to be palled ouer without obferuation, that the
palaces of Kerioth araierc threatncd,to be deuoured with
this fire, fent from the Lord. Were I now to fpeake be-
fore Princes > or great Eftates, I could from hence giue
them an Item, that they fet not their hearts ouermuch vp-
on their catties, towers, manfi on houfes, faire palaces, or
other goodly buildings, for as much as,if their finnes de-
fense it, the fire of Gods wrath will deuoure all thofe. B ut
my auditorie is of another rancke. Yet may you take a
lelfon hence. Mud the palaces ofCaritth, for the finnes
of the inhabitants be deuoured with fire from the wrath
of God? Your lelfon is:
Goddepriuethvs of a great blefling, when he taketh
from vs our dwelling houfes.
The great commoditieor cootentment,that commeth
to euery one of vs by our dwelling houfes, hath experi-
mentally made good vnto vs this truth. The Vfes of ic
are diuers.
One is, to teach vs to be humble before Almighty God,
whenfoeuer it (hall picafchim to take from vs our dwel-
ling houfes.
A fecond is, to admonifh vs, fith we peaceably en ioy
our dwelling houfes3that we vfe them to the furtherance
of Gods glory. D i A
' »
$6* The IIL Lectvre.
A third is, to (litre vs vp to blefle and praifc God day
by day for the comfortable vfe we hauc of our dwelling
boufes.
Thefe things I haue heretofore laboured to lay vnto
your hearts, occa Honed by the like gencralJ comminatioa
or denunciation of judgement (fiuc times repeated) in the
former chapter, againft the Syrians, the Phi/ifimest thc-3Tjr-
rians,thc EdomtteSy and the Ammonites. Now we are to
confider what is more fpccially prophecied againft thefe
iMoabttes. For the eafier explication whereof 3 1 obferued
two points :
\
i. The manner of the punifhment.
i. The extent of it.
Order rcquireth that firft I fpeaic to the manner of
their punifhment, expreircd in thefe words: And Moab
Shall dye with tumult, with Jbout'tngy and with the found of a
trumpet.
tJMoab /hail dye~$ Moab is here put for the Moabites, the
people of Moab , the inhabitants of the Kingdome of
M*ab+ MoabJhaU dyi ] There is a ciuill. death, there is
a corporalIdeath,thcreisafpirituall deatb,and there is an
eternall death. Which of thefe deaths were the Moabitet-
to dyer The letter of my text is for the corporal death.
This corporall death is a feparation of the foule from the
bodie: it is called corporall, in refped of thefpiritualli
it is alfo called a temporarie death) in refped of the eter-
nall. This death corporall, or temporarie, is twofold j
either natural!, or accidentall; if accidentally is (ubdiui-
fjedintoaviolcnr,oravo!unrarie death: and is common
as well to the godly, as to the wicked 5 inflicted vpon
tbem,by Gods iull Judgment for the finne of Mum. This
is the wages of fin, and this is the way of all finfull fled}.
A1 mull once dye.
We may a long time wraftle with the dangers ofthia
world both by Land and Sea: thoufands may fallen our
-righthand,snd tec thoufands on our left, while we ftand:
we-
A m o s 2. i. 37
we may hauefo good (lore of friends,that we may well fay
with the Shun*rmte% 2 . King. 4. 1 3. / neede no fpeaking for
me either to the Kingtor to the Ctptainc of the Hofte 5 1 dwell
Among mine owne people, where I can command : we may
vvalke in the light of the funne,that is,our profperitie may
be waxen fo great, that we want nothing : we may hauc
failes and oares at pleafure,as Anttoebtu ieemedto haue,
who thought in his pride to make mtn fatle vpon the dry land,
and to walke vpon the Sea: Z.Mac, $.21. we may thinkc
our felues to be in league with death, and in couenant with
the graue,and fo promife to our felBes,many a profpereus,
and pleafant day, as many as are the fands oF the Ocean:
yet a time fhalJ come, when ail thefe things fhall proue but
vanirie : and Moab flail dye. All musl once dye.
A great * Prelate of this Land, for this point, hath ^ 2* J^Si a*
well fitted this comparison. As one that flbooteth at a ^/i^J J£
marke,fometimes is gone,and fometimes is foortjfome- a*4.
times lighteth on the right hand, fometimes on the left,
at length hitteth the marke: fo Death (hootes at Noble
mea beyond vs, at mcane men (horc of vs, at our
friends on the right hand, at our enemies on the left; at
length hitteth our felues. The longer her hand is in pra-
c"tife,the morecerrainely fhe (triketb.
Looke into the fift of Cjenefis 5 there fhall you finde,thac
D*jf^wasaymingate£«v& 90$. yeares, and at laltfmotee yerf.it ;
him : at f Ken** 910. yeares , at ? Adam 93 o. yearcs, at f y:rf »4-
*>Iered 96'f. yeares, at1 Aiethufhelah 969. yeares, but in & >fr£ *•
the end ouerthrew them alL Now Dice ftrikes fooner 5 j 3;xt^
Within the compaffe of fewer yeares, within Co yeares, or
70. flic feldome flayes So. yeares: And fometimes fl:cc
flrikes vs in our youthfull dayes 3 yea, in the day of our
citiuitie. All mutt once dye.
tjrieab fiall dye ] *All mu& once dye. Death I It is of
til miferics the laft,and the mod terrible. A holy k Father k ^ ^
hath made againft it this exclamation. O Death how titter &*»*:*:/«*
u theremembance eftbec f How quickly and fuAdatnely ftea- £*««> U Or*t.
Ufttbon vpon vs f How ficret are thy paths and paves i How & He**>
D j Jknhfutt
38 The III. Lectvre.
doubtful! is thy houre .? How vntuerfallu thy figniorie anddc-
minion f The mighty cannot efcape thee 5 the wife cannot hide
themfelues from thee • the firong loofe their ftrengtb before
thee 5 the rich with their money Jhall not corrupt thee. Thou
art the hammer ,t hat alwayes firiketh : Thou art the fword,
that neuer blunteth : thou are the fnare, wherein all mutt be
taken : thou art the prifon .wherein all mutt lye : thou art the
Sea,wberein all mutt ferijb 2 thou art the paine, that allmufi
fuffer : thou art the tribute, that dl muft pay. In a word 5
thou art fuchaone,as Almighty God wafheth his hands
of thee, and cleareth himfelfe in plainc words , by the
mouth of the Wifeman,faying, (Wifd. 1,1$ J that he neuer
made thee. Sorely thou haft thine entry into the world by
the very enuie,and craft of the Deuill.
This exclamation againft Death is very iuft in fomc
fenfe : for Death may be confidered in a double refpect 5
one way, as it is in its owne nature $ another way, as it is
changed*and qualified by the death of Chritt. Death in
it$ owne nature is a punitfimcntof finjaplague,acurfe,or
fore-runner of condcmnation,thc very gates,and fuburbs
of Hell it felfe: and in this refpedt the fbrccited excla-
mation hath due place. But on the other fide,death being
changed, and qualified by Chrifi his death, it is no more
fuch 5 it is no more a punifhment of finne 5 it is no more a
plague ; it is no more a curfe. For it is become a ble fling 5
ic brings an end to all our miferies 5 it giues full dehue-
rance to all our miferies $ it giues full deliuerancc from all
dangers 5 it is made vnto vsa paifage, a way,an entrance
into euerlafting life 5 it is Jikeaportall,or litiegate, by
which we pairefrom out this litle prifon of our bodies inter
the kingdorae of Hcauen. Tbe graue rneane while is,
but a refting chamber, fweetly perfumed by tbe Death of
Chritt for our bodies 5 from whence at the found of the
laft trumpet, our bodies (hall awake, and rife, and berecei-
ued into the paradife of neauen, to enioy the moil com-
fortable prefence of Almighty God there.
If death now changed and qualified by Chrifi hisdeath,
be
Amos, i.u
19
be a blefling: if it be but a paflage from this wretched
life to thathappiefteftate inheauen^whyflioulddeathbe
feared r
This is a Cafe of Confidence, and may be rcfolucd.
There are two forts of men in the world : the one of them,
who Hue in their finnes;and dye without repentance : the
other of them, who with vnfeigncd repentance and faith
in Chrifl, doe leaue this world. The firft haue great reafoa
to fcare Death : Death being vntothem the very gate,and
introduftion into the Hell of the damned : of whom we
may well fay, as Chrifl faid of Iudo4>liath.i6.i^ Kfyy tit
it had bin good for them,had they neuer bin borne. The
fccond haue no reafon to feare Death 5 Death being veto
them, as the gate of Heauen. To fuch, Optimum eft nafci,
its belt that they are borne; and the next beft for them is,
mature moritto dye in a good houre. Their birth is to them
a preparation to eternall happineife, whereof their Death
giuesthem full polfeflion.
The consideration whereof made King Salomon the wi-
feft of Kings, or men, [ praferre diem mortis, diei ortif 5 ] it
made him preferre the day of death, before the day of
birth 5 his words are Eccles. 7. 3. Better u the day of death,
then the day that one is borne. Hence is it, that mod righteous
7^, chap. 17. 14. calls Corruption his father . for as chil-
dren haue fathers for their comfort, fo had lob death, and
rotten netle: Corruption it felfc, as a father, made lob fie
for his graue and death $ which of him was more wiflied
then life : zsOrigen, and O/ympiodor haue well obferued.
And hence it is that blctfed Paul> Jiuingin this world, and
vfing it,as if he vfeditnot, (for he had his conuerfation
in heauen, and had a true, andliuely tafteofthe ioyes of
the world to come) defired to be diflblued, and to be with
- Chrifl : and this (bee was well allured) was beft of all for
hfon9 Phil. i.i$.
Thus farre (beloued) haue I ledde you by occafion of
thefe words j (JMoabfiaUdje : vpon which I grounded this
eeneralldoftrioc.
D 4 All
40
The III. Lbctvre.
All mufl *nce dye.
In the illustration whcrcof,I fignified that ofeuils,^**^
was themoft terrible. To arme your Chriftian foules *■
gainft the terrour or feare of death, 1 told you,that death is
cobeconfideredina dcubJe refpe<5l5 either as it is in its
ownenature,or as it is changed, & qualified by the death
of Chrift : in the firft refped, it is very fearefull tothe na-
turall man : in the latter, it is very welcome to the refc4-
ued Chriftian. I further added, that there are two forts of
men obnoxious vnto death : the one fort doe Hue in finne,
and dye without repentance : the other with vnfained re-
pentance, and true faich in Chrtfl doe leauc this world 5 to
the firft fort death is very terrible : to the latter itis a very
welcome gueft. Now proceed we to examine the manner
of Moabs death,
Moab Jhatl dye with tumult , with [bout inland with the
found of a trumpet. ] In tumult u, with a tnrauIr,(o fomc do
reade^*^^** Calvin, Mercer, Quaker 5 inftrepitu, with
anoyfe, fo Iuniw,aadeDruJtm s infonitu, with a found, fo
Brentiusy and the author of the vulgar Latine. The 70.haue
cm dfuvatf*, Moab (hall dye through imbecillitj, or wsakenes.
The word in the originall is y^tf W & it fignineth a found,
a tumult, an inundation, or multitude of waters, which ouer-
runne their bankes with violence and roaring. The mea-
ning of the world is, that Moab (liould die a death ftrange
and extraordinary : which is more fpecified in the next
word.
rHIPVtf'to pyith Jbouting.] This very word we met with
with in the i4.verfe of the firft Chaptcr,whereit is brought
to fet fort h the terrour of that i udgemcnt,wbich God would
bring vpon the Ammonites. The word I expounded in my
20. Sermon on the firft Chapter, and fliewed out ofdiuers
Authorss that it fignificth a found, a -cry, a great cry, a w/-
f oration, a fioute, fuch as Souldiers doe make, when on a
fuddaine they furprize a City. To make good this expo-
fition it is added.
With thefomdofa trumpet.] The vfs of trumpets in warre
hath
Amos. z. i.
41
bath beenevery ancient. The vfc of them is commanded
to the children of Ifrael>Num. 1 o. 9. When ye goe to warre
againfl the enemie, yee /ball blow a larme with the trumpets*
Aftcr,they were vfed in the battle again ft lericbo^lo(h.6.^ .
lofitM faith to the people : When yee beare the found of the
trumpet, ye [ball alljhout with a great flout, and the wall of Ie-
richo (hall fall downe flat. To this vfe Eztcbiel alludeth
Chap. 7. 1 4. The j bane blowne the trumpet \ and prepared all±
but nonegoeth to the baitell. And S. Paul [peaks of if, 1. Co-
rinth. 14. 8. If the trumpet giue an vncertainefoundywboJbalI
prepare himfelfe to battle t The* Prophet Zephanie aifo
hath refpeft vntoit,Chap. 2. i<5.\vhere he calls the great
day of the Lord, a day of the trumpet, and a larme againft the
firong Cities%andagainfl the high towers.
From this ancient vfe of trumpets, we may gather the
meaning of our Prophetin this place. Moab Jhall dje,with
4 tumult j with a fbonting, and with the found of a trumpet ]
Moab ] that is, the Moabites, the people of Moab,fiall dye]
(hall depart this life,and leaiic this world,not quietly,and
peaceably, in their beds, but with a tumult, with a (bouting,
and with the found of a trumpet] euen in warre, or as the
phrafeis in the 14. verfe of the 1. chapter, in the day ofbAt-
taiUi The doftrine arifing hence is this :
Warretone of the executioners of Gods vengeance, it euer*
more fent vpon a Landrfor the finnes of the people.
That warre is one of the executioners of Gods venge-
ance, its plaine in Eztcb. 1 4 .2 1 .There God himfelf makes
it one of his foure fore judgements. The foure are ; the
[word, famine, the nojfome beaft, and the pefltlence 5 the
firft is the fwordj an inftrument for warre,for warre it fclfe.
Thefe foure are likewife couched toghherin^f^.5.17.
where thus faith the Lord again ft lerufalem : 1 will fend vp-
en you famine, and euill beajls, and they /ball ffojle thee, and
ftfliUnce and blond Jhall through thee, and J will bring thee
/word vpon thee ; / the Lord bane fpoken it. I will bring the
Jword vpon tbec: the fword, that is, warre 5 aninftrument
of warre,for warre it feife 2 as in the former place.
Thefe
4i
The III. Lectvre.
Thcfc two places of Ezechiel, (to omit many orher,as
pregnaat,here and there difperfcd throughout the facred
Volumes of Godseternall word) thefe two doefpeakc
plainely,that warre is one of the executioners of gods ven-
geance. That it is fent vpon a Land for the finnes of the
people, I made it plaine vnto you by like euidence of holy
Writ in my 20. Sermon vpon the former chapter. My
proofes were taken from Levit. i6.l$. Deut. 2 8.4 9. Ierem.
S* 1 5. Whence I inferred, that warre, and all the euills of
•warre are from the Lord 5 that warre is one of the accosn-
pliihmcnts of Gods judgements $ that warre is-fent by
God vpon a Land for the finnes of a people. So goeth
my doctrine.
W*rrc, one of the executioners of Gods vengeance, is euer-
more fent vpon a Land for the fanes of the people.
The Vfe of this Doclrine is, to raife vs vp to the admi-
ration of the wonderfull patience of Almighty God. We
grieue the Holy Spirit of that facred Maieftie with our
manifold and daily Hones : our finnes of omiffion^our fins
of infirmitie, and our finnes of preemption 5 our finnes
of ignorance, and our finnes of wilfulnelle 5 our ftrife, va-
riance, and debate $ our vfurie, oppre (lion, and cruelty;
our vnckannefle, wantonnes,and drunkennes; our fins
multiply as the fands of the Sea, they haue preilcd into
Gods prefence to fetch downe his vengeance vpon vs. Be-
hold, looke about you, and admire his exceeding great
patience. The loud crying of our finnes hath not yet vr*
ged the Lord fo farre,as to make him come againft vs with
his foreft Judgement of warre.
He hath out of his fatherly loue ouer vs mildely chaff i-
zed vs. Not long fmce hee brake the ftafFe of our bread,
and fent among vs a dearth and fcarcitie 5 yet haue wee not
returned vnto him. Not long fince hecommanded his ar-
mies of waters to iflue from out their channel!, and to o-
uer runne man and bead for many miles within this land ;
yet hauewe not returned vnto him. NotJong fince he let
flye his arrowes of pert iknee, and yet they #y e abroad to
the
Amos. 2. a.
45
the killing of many round about vs ; yethaue wee doc re-
turned vnto him.
Not returned vnto him? What? Can no medicine; that
God applyeth, mollifieour hard hearts ? Can none of his
corrections amend vs ? Will we needs try whether he will
fend a fword vpon vs ? He (naked hisyWrv/oiaer vs,(many
of vs may well remember it) when the great Spanijh Arma-
da floated on our Seas : but then as S. lames fpeaketh,
chap. 2. 13, Super exalt auit mtfericordia in die to, mercy ex-
alted it fclfe aboue iudgemcnt. and we were fpared.
Were we fpared ? What fliall we render to the Lord for
fo great mercy ? We will with Dauid ,T>f 1 1 6*. 1 3. We will
takf the cup offaluatienfy/e wil call vpon the name of the Lord,
and will offer vnto him thefacrtfice ofprayfe. Which facrifice
of ours, that it may be acceptable to the Lord, let vs cad a-
way from vs all our tranfgreflions, whereby we baue tranf-
greired 5 and with a new heart, and a new fpirit, returne we
to the Lord our God. But if we will perfift with delight,and
goe on in our old way cs 5 our crooked, pcruerfe, and fro-
ward waycs-, our wayes of wickedneiTe 5 and will not bee
turned out of them by any of God his milder chaftifemcnts
and corrections, what can we cxpecl, but the portion of
thcfe Moabites9e\ienfire & a fword from the Lord, and with
them to die with a tumult ,mth a /homing, and with the found
of a Trumpet ?
Thus farre de modopcent, of the manner of this punifh-
ment to be infliclcd vpon thcUlfoatites. The extent fol-
lowed.
IwiUcuttheiudge out of the midfi thereof \and will flay all the
Princes thereof with him. ]
I] the Lord) the Lord />&w*&,yefterday,andto day,and
the fame for eucr 5 1 am not changed 5 all my words, yea,
all the titles of all my words arc7>*,and Amen^Exfcindam]
I will cutoff, I will root out, and deftroy, ludicem ] the
Iudge, the chiefeft gouernour and ruler in Moabjht King.
NamReges qnej3 populum iudicabant^ For Kings alfo did
iudge the people; and it is euident by fundry places of ho-
ly
44 The III. Le c tv re.
ly Scripture, that the ft ate of the Moabites was fwayed by
Kings. I mil cut *jf,root out,and vtterly deftroy,r&# iudge9
the King, out ofthemtdfl thereof] Out of the midlt of what ?
QlMoab ? of Kerioth ? Both are mentioned verf. iH)*uid9
Camius, and feme other, fay of Kerioth^ which was *W*x
'Regum, the ciccie of theKing3 habitation.The meaning is;
there was no cittie in theKingdomeof Moabfo ftrong,but
that from out the midft of it, God would fetch the King,
and cut him off.
I will cut of,roote out, or deftroy, the fudge, the King,
out of the middeft of the ftrongeft cittie of the K ingdome
of Meab9 be it MoabyKeristh,or any other 5 Iwtllflaj all the
Princes thereof with htm 5 together with the K ing I will root
out all the Princes of the land.Nonc (hall efcape my iudge-
nients, neither Prince, nor King. You fee the extent of this
lodgement here denounced again ft Mod?. Not onely the
meaner fort of people, but the Princes alfo $ yea andKing
himfelfc, were to haue their portion in it : and that as cer-
taincly, as if they had alreadie had it.For Iekovab,the Lord
hath fpokcn it. For its added for a conclufion to this Pro-
phetic r-nm ^ttK faytbtheZW. The Lord hath
laid it, that neither Prince nor King (hall be exempt from
his judgements jbut (hall as well as the loweft of the people
be cut off, and come to sought.
The doctrine to be obferued from hence is this :
Godexercifeth his iudgements9 not onely vpon men of low And
bafe eftate, but alfo vfon the great ones of this world -}vponprin<*
ces and Kings,
This truth I haue heretofore confirmed vnto you,in my
1 1 . Lecture, on the former Chapter,haadling tbofe words
Chap, i.verf. i5*Their King fiall goe into captiuitie he ; and
his Princes together, I proued vnto you this doctrine, When
Godpunifietba nation with captiuitie for their fnnes9 hefpareth
neither Prieft,nor Trince, nor King. My now-dccT:rine for
fubftance is the fame, but moregenerall ^Godexercifeth his
iudgements net onely vpon men of low & bafe efiatefbut aljo vpon
the great ones of this world $ vpon Princes & Kings, The vfes.
One
Amos. z. 3. 4j
Oneistoadrnonifh the great and mightie ones of this
world, that they prefumc not to finnc againft the Lord,as if
they were priuiledged by their greatnes, and might.Tfecre
is no fuch priuiledge. He that is Lord ouer all,will (pare do
perfon. Princes , and Kings muft feele the fmart of his
judgements.
A fecond vfc is,to minifler comfort to fuch as are of low
and bafc eft ate. If the mightie by violence, and oppreftion
grind your faces, and compalle you about, ) et be not yee
difcouraged ; God the iudgeof all acccpteth no perfbos.
He in bis good time will auengc yourcaufes, be your op-
prcllburs ncuer fo mightie. For Princes and Kings muft
feele the fmart of his judgements.
A third vfe is, a warning for our fclues 5 that we fct
not our hearts vpon the outward things of this world,
for as much as God, the Creator of all, will not refped vs
for them. Doft thou glory in this that tbou art a mightie
man,orarich man I For both, might and riches, Princes,
and K ings are far beyond thee: yet mud Princes and Kings
feele the fmart of Gods judgements.
Let vs make a fourth vfe of this doctrine, euen to poure
out our foules in thankefulnetlc before almigbtie God, for
kis wonderfull patience towards vs. Our finnes are as im-
pudent, as eucr were the finnes of the Mtafous, Our three
and four e tranfgre(Iions,our many finnes doe cry aloud to
Heauen again ft vs,as the fins of the Meabitcs cry ed again (I
them. ForthcirfinnesGodfcntafword vpon them, and
did cut them orTfrom being a nation ; Gods w rath againft
our finnes, hath not yet proceeded fo farrc. We yet enioy
our happie peace. Euery mandwels vnder his o*ne vine,
andvnderbis owne figtree 5 and Hues in the habitations of
his forefathers in peace, free from all feareof the enemies
f vord.Such is our condition,through the neuer-too- much
admired patience of Almigbtie God. O let vs nordefpife
the riches of the bountifulnelle, patience, and longfurfe-
rancc of our God. S< Pan/ tells vs. Rsm. u -f.That t hefe doc
lead vs to Repentance.
Thefe
46 The III. Lectvre.
Thefc doe lead vs 5 (hall we not follow r Bdoucd, while
vie Haue time, let vs betake our felues to RepeHtance.lt wa$
good counfaile which Ittdsth gaae to Oz,ias, Chabris^ and
CharmU the ancients of the cittie Bethulia. ( Judith %.i%.)
jjhia fattens Dominm eft, in hoc ipfopaniteamus, & indulges
tiam eius fujis laohrjmis poftteUmus. The counfaile is as good
forvs. Beloued,becaufetheZ>r^is patient, therefore let vs
repent,arid with fticdding ofteares begof him indulgence,
and pardon for our finnes paft. Its no wifedome for vs, a*
ny longer to prefume vpon his patience. It is true Dominm
patiens, the Lord is flow to anger 5 but the Prophet Naham.
Chap. 1 . 3 . addech alfo, that he is great in power, and furc-
\y will not clearc the wicked.
This long for bearance of God towards vs, patientia eflt
non neg/igentiaiyoumufl call it patience,tt is not negligence.
NonSlepotentiamperdidit%fednos ad paenitentiam referuaujt,
faith Sctsf ft/tine ferm. 102. de Tempore: God hath not loft
his power, but hath referued vs for repentance : and quant o
dintiwDew expeclat,tantograuiu4 vindicat: How much the
longer God expects and waits for our conuerfion, fo much
the more grieuoufly will he be auenged vponvs if we re-
pent not. 1 fliut vp all with that exhortation of EcclefiafiU
eta* chap. 5. 7. Make no tarrying to turnevnto the Lord, and put
not ojffrom day today. Tomoue vsto this fpeedie conuer-
fion, he addes this reafon zforfuddenly fhall the wrath of the
Lerdbreake forth, andinthj f feeutiiietbouflalt be defirojm
edy and thou (half perifh in time of vengeances What
remai'neth but that we pray with Uremie *
Chap. 31. 18. Conuert thou vs O
Lord, and rve fiaft be concer-
ted; for, thou art the
Lord our God.
The
47
The I1II. Lectvre,
AMOS 2.4,*
Ihtufayth the Lord ; For three trangrefsions oflu-
6ah>*nd for foure, 1 wiH mt turne away the punijhment
thereof \ becaufethey haue defpifedthe Law of the Lord,
andhaue not kept his commaundements^ And their lies
caufedthemtoerre, after the which their Fathers haue
walked.
But I wi!Ifcnddfire<vpon Iudah,and it /haH deuoure
the palaces tf/Ierufalem.
OVr Prophet Amos hath hitherto dealt with for-
Irainc Nations, with the Syri*nsy with the Pbih-
yrW/,with the77>-i<iir/>withthe Edomites tmth the
Ammonites , and with the t^Moabites. Six in num-
ber. All borderers vpon, and profeffed enemies vnto the
people of the L*rdy the type of the Church. To each of
thefe you hauc heard theiudgementsofGod menaced, hu
punifhmsnrs threarned : all which are accordingly fallen
out.
Wasnor /4«0/hi<me(rage from the Lord to the Ur*e-
htes t Why then doth hcfirl! foretell forraine nations their
judgements? Thereafonsarethrcej
Fir ft, that he might be the more patiently heard of his
Countrymen, ffiend,and allies5the Ifraelttes.Thz Ifraducs
feeing their Prophet Amos fo tr;arpeagainfhhe«fyr/<f»r9aad
other their enemies, could not but the more quietly hear*
him, when hefliould propbecie again ft them alfo Confola-
t'to cfiutdem efi^ffitchtchimiciyli is fjme comfort to a naturall
diftrciredmaniofcehisenemic m diftrelle alfo.
Secondly*
48 The IIII. Lectvre,
Secondly, that they might haue no caufe to wonder, if
God fliouldat any time come againft them in vengeance,
fichhe would not fpare the Syrians, and other Nations,
though destitute of the light of Gods word,and ignorant of
his will.
Thirdly, that they might the more ftand in awe at the
words of this prophecies when they mould behold the Sy-
rians, and other their neighbours, afflifted and tormented,
according to the hay nou (helle of their tniq uities.
Sc'ttum efit ex afys pertculHmfaeere, tibi ejmtdcx vfufiet. Ic
is a principle in Natures 5choole> that we take example
from other mens harmes, how to order our wayes. From
this natures principlc,the people of IfraeU might thus haue
argued. Will not the £m/fparethe Syrians, dkeThi/t/fines,
the Tyrians, the Edomit es, the Ammonites, the LMeatites?
Howthencanweprefumethathewillfparcvs I They fill/
people neuer knew the holy will of God 5 yet (hall they
drinke of the cup of Gods wrath? How then dial we efcape,
who knowing Gods holy will, haue contemned it I
You fee now, good reafon our Prophet had, ( though
fent with a mellage to the ten tribes of /frae/J&rft to let for-
raine Nations vnderftand Gods pteafure towards them in
refpeft of their finnes. From them he commeth to Gods
owne peculiar people ; diuided after the death of King Sa-
/#w*«, into two families, or kingdomes ;I»Jah, and Ifrael.
Ftrft,hepropheciethagainft/^4^,inthe4. and 5, verfes.
Thmfnytb the Lord, For three tranferejpons of Iudah, and for
fittre, &c.
Wherein I obferue two parts.
Si. A Preface, Thmfayth the Lord.
£ i . A Prophecie, For three tranfgreffions efhiizh, &c4
In the Prophecie, we may obferuefoure parts.
' 1 . A generall accufation oUssdah j For three trAnfgreffim
ons 0/Iudah, andforfonre.
i. The Lords protection againft them: Imllmtturne
away the funifhrnent thereof +
3. An
Amos 14 49
* 3. An enumeration offome particular finncs by which
I the /ewes prouoked God vnto difpleafure : Becaufe
they haue de/ptfed the Law of the Lord, &c.
1 4. A commination or denuntiation of Judgement a-
gainft them, verf. the 5. But Iwillfenda fire vponlu*
dah, and itjhali demure the pa/aces ^/"lerufalem.
Firft ofthe Preface : ?hm faith the Lord] It is like that a^ f T
gate ofthe Temple in a Salomons poarch, which for the And y.ix!
goodly flructure thereof, was called beautiful Aft. % . 2,So
is this enterance to my text very beautifull. We haue al-
readic beheld it fix feuerall times : fiue times as wee parted
through the former Chapter, and once, at our firfl footing
in this. There is engrauen in iuthzthmeTttragrammaton,
that great and ineffable name of God ; lehovah.
Iohovah ] Curious haue the b Caba/ifts and Rabbins bin, j, See t c& t.
in their inuentions about this name. They will not haue
\t to be pronounced, nor taken within polluted lips. They
note, that it is nomentetragrammaton^ a name of foure let-
ters \ of foure letters *&l' 'i?*^', becaufc the name of God
in all tongues, and languages, for the mo ft part, confiftech
of foure letters : and they adde that thefe foure letters in the
Hebrew tongue arc liter* q*iefcentes,tettCT$ of reft : whence
they picke this my ftery 5 that the reft, repofe,and tranquil-
litie of all the creatures in the world is in God alone.They
further fay, that this name is powerfull for the working of
my racks, and that by it Mofes^ and fhriji haue done great
wonders. Thefe their inuentions are partly fuperftitious,
partly blafphemus ; but all braine ficke, and idle* Yet mull
we needs acknowledge fomefecret in this name, We are
driuen to it by Exod. 6.$.There the ZWthusfpeaketh vn-
to Mofet : I appeared vnto Abraham, to Ifaac, and to Jacob, by
the name ofaflrongjOmnipotent, and all-fuffictent (jod-Jbut bj my
name lehovah,)*!* / not kpowne vntothem* The fecret is thus
vnfolded.
lehovah, this great name U W*A,importenn,the eterni-
dcofGodselTcnceinhimfclfejthatheis^^^iy,^ to cH^.ij.a,
So
The II I L Lectvre.
a jpoc. 1.8. day, andthe fame for euer, d which wai% which is, and which is to
come. Againe, it noteththeexiftcnce and perfection of all
things in God, as from whom all creatures in the world
c a& 17. 28. haue their e ///*, their motion , and their being, God is the
beingof all his creatures, not that they are the fame that he
f fym. 11.36, *s' but becaufe f of him, and in him, and by him are all things.
Thirdly, it is the memorial of God vnto all ages : fo God
himfelfecalsit.ii.v^.3. 15. the memorial of bis faithful-
nelFe, his truth, and his conflancie in the performance of
his promifes. And therefore whenfoeuerin any of the Pro-
phets, God promifeth, or threatneth any great matter, to
allure vs ofthemoftcertaineeuentthereof,he adds vnto it
his name Jehovah. So here in my text : Thmfayth Jehovah.
Thus fay th the Lord ] not,Thmfayth Amos : but Thus faith
the Lord. The Lord then is the author of this Scripture 5
and not of this onely,but alfo oft he whole bodic of Scrip.
ture. The doctrine,
The author of holy Scripture is neither man, nor AngeU% nor
4ny other creature, how eminent , or excellent foeuer^ but onely
the liuinjr, and immortal (jod.
This doftrinel haue heretofore commended vBto you
in my firft le&ure vponthis Chapter. The vfes of it were
three.
The firft concerned vs, whom God hath fet apart to be
the Preachers, and expounders of the Scriptures. We mufl
handle them as the holy word of God. As my Prophet here
comes to Judahfo mud we to you,with,r'6*s faith the Lord,
we may not fpeake, cither the imagination of our owne
frames, or the vaineperfwafions of our owne hearts^e muft
fincerely preach vnto you Gods gracious word, without
corrupting, or deprauingit.
A fecond vfe concerncth you, who are auditors, and
hearers of the word preached. It is your parts to giue eare
vnto it with attention and r euerence 5 and like the Thetfa«
loniaus ] commended by StPaul. i.Theff 2. 1 3. 1 to receiue
it, not as the word of vs men : but, as it is indeed, the word
rfgod.
A
Amos. 1.4, 51
A third vfe concerned the aduerfarics of the truth ; the
Paptjh v\hodoevilifie, and debafe the facred Scriptures,
and cfteeme not of them, as of the veordofGod. How (ham-
fully they hauc loaded this holy word of god with difgrace-
full termes,calling it,* doubtful 'vncertaine,and a leaden rule,
apoorekjnde of element, abooke of difcord, a matter of debate ,
deadinke, inkjtn divinitie, a dumbe iudge, a nofe ofwaxe, «x£-
(tpsfables,! haue e heretofore dcliuered vnto you. g lelt.tJn j-
But who are they, out of whofe mouths, and pens, fuch w*;I-M-,8'#r-
bittemeirc againft Gods holy word hath beene vented i
Arc they our Countrymen ? Are they not rather ftrangers
to vs, Papifts of other Nations f Ptghins, Hofiwfiretfer^Ca-
no* Lewi* of Later an %faz collocutors at fVormes, and cRatif-
bon ? What arc thefe to vs?It may be our Engltfb Papifts doe
eftceme of the Scriptures more reuercntly. More reuerenr-
ly ! LetoncfpeakeforalJ. Dr. hBennet, a Lawyer, Chaun-h*«* M**y*l.
cellour, and Vicar generail to Richard Fitz-Iames, Bifhop yoL *•'*• ■*■
of London, called before him one Richard Butler, for being *l* f**'7* **
ofthat Religion, which we this day, through Gods good-
neire doe maintained and profefle. This Butler vfed much
to read the idle 5 for which an article was thus framed a-
gainfthim : rVe obieU to you, that dtuerfe times, and efpeciaUy
vpon a certaine night you erronioufly and damnably read in a
great Boolee ofherejte, certaine (Chapters of the Euangelifls in
Sngltjh, conteiningtn them diuerfe erronious9 and damnable 0.
fmionsy andcouclufionsofherejie. What Chriftian eare can
endure fuch btafphemie? that the Bookeof Godfliould be
called, a great boolee of herefie $that fome Chapters of the £«
uangcliftsjbould befaidtoconteine in them dsuers err onions and
damnable opinions , and conclufions of herefie, What Chriftian
care can endure this : * D"**- 17.11.
Muftthat Booke,to which weare fo often fent4>yi«^#- kf?",8, 2°*
fes, by the * Prophets, by 1 Chrifi hirafclfe3by his holy * £- "faullU
«^^//jf/,anda^7?/^/,muftthat^^benorcdforerro- u«.s,
nious,and damnable opinions, and conclufions of here- 1 /o/m. 39-
fies? ml*fct*.%il
SeP^/thoughtmuchothcwifc.Heinthca.r^.3.i5.^r^,!!i
E * fpcaking
The I III. Lectvre.
fpcakingoftheholyiyfri^r^fa^th^batthey arc ablcto
make men wife vntofaluation. Hec addeth further, ver, 16.
that the whole Scripture is gtuen by infpiration of god, and is
profit Me to teach, toimprone, to correB, and to inftrttbl in
righteoufnejfe,tbat the wan of God may be abfolate, being made
ptrfeU vnto all good worses.
(JMagntficum teftimonium : A moft fufficient teflirnoniej
for the authorise, dignitie, and worth of holj Scripture,
Firft, it is 3*8*** w, diuinely infpiredofgod ; giuen immedi-
ately from God to men. Secondly, it is aYiutut profitable.
Profitable many way es 5 for doElrine, for reproof e, for correc*
tionyfovinfirHclion. Dotlrine is of things to be beleeuedj
Reproof? of things to be refuted 5 Corrc Zlion concerneth vi-
ces 5 Inftrutlion vertues. Euery way the whole Scripture is
profitable, and is able to make men wife vnto faluation. And yet
mud this holy Scripture, be noted for a great Ttooke of Her e-
Jie : for conteining erronious and damnable opinions> and
conclufions of herefie?
i.Vet* x. 19. S * Peter thought much otherwife.He in his 2. Epift.and
1. Chapter, hauing prouedthe certaintie oi Euangelicall
do<ftrine,by two arguments,one drawne from his owne ex-
perience, the other from the teftimonieof Almightie God
inavoicefromHeauen>w/: 16, 17, 18. addeth verf 19.
, . a third argument,drawne from the confent of the Prophets:
We bauealfo a moflfure word of the Prophets, to the which yee
doe well that ye take heed, as vnto a light thatfbineth in a darke
place, vntiUthe day dawne, and the day ft or arifc in jour hearts.
So that yee fir ft know this, that no prophecie in the Scripture is
r *f any priu&t emotion. Tor the prophetic came not in old time by
the will of man ; but holy men ofGodJpake as they were mooued
bytheHoly-Ghofi.
Where firft> the bleiTed Apoftle calls the writings ofthc
Prophets &*€**&*£" *htv> 4 moft foreword. Secondly, he
aduifeth vs to be diligently conuerfant in thofe writings :
j >ee Shall doe "well to take heed vnto them. Thirdly , he (hev\ es
the ncceflitie, and vfe of them, by a comparifon : they arc
m Altght,tbatfiitiethinadarkeflace9 Fourthly; he prefcri-
beth
Amos 1.4, 53
bcth the time of our diJigence:we mud take heed vnto them,
vniiH the day dawne, and the day ftarre arife in our hearts*
Fiftlfj he noteth their difficultie. Difficult as famulus debet
ejfe dihgentk $ the more hard they are to be vnderflood,
the greater mud our diJigcncebe : Noprophecie in the Scrip-
ture u of any priuate motion. It is nor in mans power rightly
to vnderftand the Prophers. The Treafurer to the Qucene
of 2; r/w/>i4 confeireth as much. A&. 8. 31. SixtIy,hepoyn-
teth at the author of Holy Scripture, not mans will, but the
Holy- Ghoft 5 For j the prophecie in olde time came not by the mil
pfman7but holy men ofGodfpake, as they were mooned by the
Holy-Cjhoft.
What St7eter in this place affirmeth of the Propheti-
cal] Bookes, is true alfo of the EuangelicalJ, and Apofloli-
ca!l j what he affirmeth of the old teftament, is true alfo of
the new. The new and the old differ not in fubftance.
In veteri Teftamento eft occult atio novi9 & in novo Teflamente
eft manifeftauo veteris. So faith Sc Anflin lib. de Catecbizan-
dis rud%bus% cap. 4. In the oldTefiament the new is trid, and in
the new the olde ismamfefted. The like the fame good Fa-
ther hath.'^i*. i7.fuperExodum\Invetere novum latet9 &
in novo vetwpatet: in the old the new is couered, and in the
new the old is opened. Old and new, both doc agree in fub-
ftance. Now make we our collection.
The whole Scripture conteining both Tcftaments, olde
and new, is tips faCtu'oTi&t a moftfure w>r^:toitwemuft
take heed, as to a light thatfhineth in a dark? place 9 till the day
dawne, and the day ftarre arife in your hearts : and this we mu(t
know f bat no Scripture in eyther eft he Teftaments,o\ d or new,
is of any priuate motion .and rhat neither old nor new Tefta-
ment came to vs, by the will of man, but tha' holy men of god,
haue conueyed them vnto vs, as they were mooued by the ho-
ly ghoft. And yet muft this holy Scripture^he noted for a great
Booke of Hereficrfor conteining erronious, and damnable
opinions, and concluiions of Herefic?
The firft pillars of the Priroitiue Church, the auncienc
Fathers thought much otherwifc. Becaufe I cannot Hand
E j long
54
The II I L Lbctvre,
long vpon this poynt, one (hall fcrue for all. Swcete Saine
Chryfoflome in his ninth Sermon vpon the Epiftle to the
ColoJfiAnsy thus fpcaketh to his hearers : Ol $tomt.oi 5 ^ Wy
feculdr and lay auditors .heareme^ I befeech you: (Jet you Bi-
bles^yourfoulesphyficks : if you bevnwilling^to beat charge for
the whole ^yet at Isafl buy the new Ttflament : the Huangeliftg,
and Apoftles will be your daily and diligent teachers. If
any griefe befall you, make your repairc hither, as to an
Apothecaries (hop, here (hall you haue varictie of medi-
cines, fit to cute you. If any damage, if Jotfe of friends, if
death come, here may you finde comfort. In a word, the
caufeof all euill is, not to know the Scripture.
You fee how far this good Father is,from calling the Bible,
a 'Booke ofherepesy as (ome late Papifis haue done: He holds
it to be thegreateft treafure this world hath, and thinkes
it for you very expedient,to haue one of them in your hou*
fes, t hat at euery opportunitie, you may be reading m it.
I fa ny fliall here obieel , I am to wards the La w,I am em-
ployed abput publike affaires, lama tradefman, I am a
marryed man, 1 hauechi'dren to maintaiue, I haue a Fa-
milic to care for, I haue worldly butmeflfes to looke vnto,
it is not my part to read the Scriptures y this office belongs
to them rather,who haue bidden the world far cwelhto fuck
Sc Chryfoflome (hall anfwer Homtf. 3 . di L**aro. jguid at*
homo ? What fay ft thou man ? Is it not a part of tby bufi-
aelfeto turne ouer the5Vr//>/*r«,becaufe thou art diffrac-
ted with many cares I Immo^ tuum eft magis, quant iliorum^
Yea the reading of the Scripture be longeth to thee, rather
then to them,whobaue bidden the world farewell,becauf«
they need not fo much the heipe of «Sai/tf«r*, as you doe,
who are as it were tolled in the waues of troubles.
To conclude this poynr. Lex Papifts fee light by the
Sacred Scriptures 5 let them debafe, vjlifie, and difgrace
them to their owne vtter confufion and perdition : wee*.
through Gods goodnelfc, haue learned a better Ietfbn:
ojebryftf+hotn. that the word of God, which we call Scripture, is°abauen
jAfcenitmi*. free from raging forges* a well fortified bulwarke, a towre
not
A M O S. 2. 4.
ooe daggering 5 an aduanccment not to bee taken from vs
by violence, no not anyway to bee diminilhed j a (table
blilTefbicetfe at no time languifhing ; a neuer failing piea-
fcre : whatfoeucr gooii a man can Cpeakco^Socra comperiet
inScriptura, he (hall findc it in the Holy Scripture. So faith
fwect Chryfefteme, Homil. 7. Dspxnitentta. In my firft Ser-
mon before you vpon this chapter, I deliuered vnto you
the fame in effect, thu j.
The word of God (which wecali Scripture)it is his mod
royall and CekmalJ Teftament, it is the Oracle of his hea-
ueniy Sanctuary, iris theoncly Key, vnto vs, of his reuea-
ledcounfels, itisMiIkefromhisfacredbrcfts, theEarneft
and Pledge of hisfauour to the Church, the Light of our
feet, theloyof our beans, the Breath of our noftriJs, the
Pillar of our faith, the Anchor of our hope, the ground of
our loue, theEuidencc of our future bleiredneffe.
Now therefore, as the Elect of God, holy and beloued,
let this word of God dwell plcnteoufly in you, in all wif-
dome : frequent this place to heare it read and expounded
vnto you ; and at home teach and admonifh your owne
felucs in Pfelmcs, and hymne*, and fpirituall fongs. My
exhortation is the fame, that S.Paul made vnto the Cetof.
Jtd»s,Chap. 3. 16. Thus much of the preface. The pro-
phefiefolloweth. +
The fir (1 part thereof is a generall accudarion of Iudah:
For three tranfgrejfions of Iudah, and for four e. Wherein we
are flirt toconfiderw£*<ir* the accufeaUin the name,/*^/;.
Secondly 9Kf hereof they are accufed ; For three tranfgrej/tons,
and for four e. FitR of the accu/ed.
The accufedzre the inhabitants of the Kingdome of /*-
dah. The Kingdome of Iudah is taken fometimes late*,
(ametimesftrtfte : fometimes in a large > fometimes in a
Jbtftfenfe. In the large>\i betokenethallthe twelue tribes
oilfraeh inthcftritffenfe, it betokeneth onely t wo tribes 5
Iudah and 'Beniamm.
Iudah, and Ifraelzt firft were but one kingdome, which
afteward was diuided intotwo 5 theKingdomeof Iudah,
£ 4 and
55
5*
The IIII. Lectvre.
and the kingdome of JfraeL When, and how this was
dene, it is expreflely deliuered in i Kings 1 2. & in z Chro,
10. It was after the death of King Salomon, and thus.
Rehoboam, KingSMomottsConne, cenfured by Ecc/efafli*
cuiy chap. 47**3 -to be dt&dvn ^Kr^fooJifhnetfe of the
people, and one that had no vnclerftandirig, fucceeding in
his fathers throne3did,vpon aduifc giuenhim by his young
counfellours,promife(harpe vfageand hard meafare vnto
his people : Mj Uafi part, my little finger /halt be bigger then
my fathers loynes : whereas my father did burden yets with a
grictiom yoke, 1 will make it beauier : my father hath cbajlized
you wish rodsy but I will corretl you withfeourges.
This his vnkinde and euill entreating of a peopJe,which
of late, in King Salomons time, faw good and peaceable
daies, did caufe a rebellion and reuolt. Ten of the twelue
tribes much difcontentcd, brake forth into fpeeches of im-
patiency. What portion haue we in Dauid ? IVe haue no inhe-
ritance in the fonne of "Ifchai: tojcurtentsj Olfrael : now fee to
thine owne houfe, Dauid. So they forfooke %ehoboam their
rightful! Lord, and Cet vp vnto themfclues a wew King, /r-
roboam fonne of Nebat : yet were thefe children of Jfiaeiy
who dwelt in the cities oUudah, fubiect to Rehoboam ftilh
Thus you fee, Ifrael dluidcd from Ifrael ;ttn tribes from
the other two. Two tribes ; the tribes of ludah and Benia^
min continued in their obedience rothehouisof Dautdv
the other ten tribes forfooke if, and fcJJ away.
Thetenreuolted tribes haue diuerfe appellations inthc
fanclified writings of the holy Prophets : 'Betbel,Betbaueui
Samaria, lezseel, lofeph, Ephraimjacobjfrael; thefenamea-
are appropriate;, to fignirle the Kivgdcme of JfraeL
The other two tribes, Iudah, and Beniamin, called but
onetribe inthe iKing. 11.13. becaufc of themixtureof
their pofleilions, thefe two tribes fetled in their faithfulnes
andobedience to the feedeof Dauid, bauelikewife inthe
facred Scriptures their diuers appellations. Sometimes /*•
dab) fometimes Bemamin, fomctimes lerufahm, forne-
Euncsjftw* {<)fQ£UmQ$ the houfe of Dauid, are peculiarly
defigned ■■
Amos. z. 4. 57
defigned to lignific the Kingdom c of ludah.
ludah is one of thefe appellations, and that is the ludah
in my text,propertj, vcrf. 5. 1 will fend a fire vpon ludah, that
is,vpon the Kingdome of ludah. And by a figure,in this firft
branch ofth is prophelie, where ludah is put for thcinhabi*
tants of the kingdom of ludah. Thus haue you the parties ao
cufedjthe inhabitants of the kingdom of ludab.Quz wherof
are they accufed?Of (Inning again ft the Lord.So goeth the
letter of my text}F*r three tr an fgreffions of ludah »,#- for four e%
What are thefe three and foure tranfgreflions \ zArias
CMontatiH* makes three of them to bee , man.flaughtcr,
inceft, and idolatry : The firft is man-flaugkter. Efaj poynts
at it, chap. 1 . 1 5. T>ur hands are full of blond. The fecond
is inceft. leremie poynts at it, chap. 23.10. The land is full of
adulterers. The third is idolatry. Hofeah poynts at ir,
chap. 1.2. The land hath committed great rvhoredome, depart
Ungfrom the Lord. The fourth, which of aJl, is the mod
flagitious and ruinous, isexpretfed in this tc^t $ and it is
their reiefting, abolillung, or difanulling of Gods Jawct
and commandements.
For three tranfgrefflons of ludah, and for foure '.] tAlbertut
the Great, B. or Ratisbon, will haue three ofthefe tranfgref-
flons to be exprefted in this text. The fir ft of them is, Lt.
gis abietlio, the abicclion, or contempt of Gods Law : They
haue defffedthc la* of the Lord. The fecond isfraceptorum
nonsbferuatiojihc not obferuingof Gods commandements:
They haue not kept his commandements. T he third is, ad Idol a
cenuerfio: their conuerfionto Idols 1 Their Ites carfed them
So er reefer which their fathers haue w* /^/.Thefe three you
fee exprelled in the texr.But what is the fourth ?It is Sdcrati
locipropbanatto, the prophanation of the hallowed place.
For three tranfgrejfions of ludah , and for foure'] Paultu de
Vahtio doth otherwife defcant vpon thefe tfjree andfourt
tra/tfgrcJpovs.Thz firft he will haue to be committed by Ie-
horam, fon of lehofaphat.King ofludabtwho to make him-
fclfe ftrongin his Kingdcme, flue with thefword fix of his
brethren, and fome of the Princes oflfrael, 1 Chro. 2 1. 4<
The.
58
The IIII. Lectvre,
Thefecond by fcafi, fonne of Akaziah, who allured by
the flattery of fbme of his Priaces>flew Zacharuu,thc fonne
otleboiada : orlfaracbias, betweene thjetemple and the al-
tar, i Chrin.14. ii. Mattb. 23. 35. The third, by King
A»fazjahtwho, lifted vp with pridefor his victory obrained
againft tlhe Edomites , did prouoke the King of ffraei to
fight, 2 Cbron. 2/. 17. Thus haucyou three of thtktranf-
grejfiens. The fourth, faith this ?<*#/«/ de cPalatioi necdcs no
enquiry. And why fo I Amos in this text declares it. The
Kingdome oTludab from Rehoboams time was moftpro-
penfe vntoidolatry : fromrhattime, they caft away the/aw
of the Lordt they kept net his commandements , theyferued
Idols, after which their fathers walked.
For three tranfgrejflons of ludab, and for fo fire] Thisphrafe
wemetwithfiuc times in the former chapter, and once in
this. The mod natural!, proper, and Significant expofiti-
on, heeretofore commended vnto you, is this : tovndcr-
ftand by three and four r, many. A number finite and cer-
taine,is put for a number infinite and vncertaine. Tor fbree
trahfgrejfions ofludab, andforfottre 3 that is, for many tranf-
greffions. As oft, as hee will, God fbrgiueth, though wee
finnemanyatime. It is but the cuftome of the Scripture
thus to fpeake : God waiteth for vs twice and thrice, that is^
a good while, to haue vs returne from our euili way es vnto
repentance ; but the fourth time, that is, at length, when he
feethvs pcrfift inourimpenitency, hee protefteth again ft
VS) as heere againft Iudab, Iwi/2 not turne ioyon} I will not
turne away your punifliment.
I will not turne away the pUnifbment thereof] Thefe words?
are diuerfly rendered .• by Gualter, non conuertam eunt, I will
not turne Iudab, I will not recall him into the right way 5
he mail runneto his owne perdition. By Mercer : nonpar-
cam ei, I will not fpare ludah : according as his defert fhall
be, fo fhall he haue. In our Englifh-GV»**4 translation, /
will not turne to it. In our late Church-Bible, / will not
fpare hitfu. In our neweft tranflation, / mQ not turne
may thepmifbment tbtreof. So read lunitu and Tremellitu,
accor*
Amos. 2. 4.
59
according to the Hebrew, Non duertam iftttd> I will not
turne away this punilhment, uhichlhauerefoJuedrolay
vpon I*d*h. The fumme of both accufation and prote-
ction i> this. If Iudah had finned but once, or afecond
time> I would haue beene fauourablc to them, and would
haue recalled him into the right way, thatfo they might
baue been conuerted, and might haue efcaped my punilh-
ments , but now whereas they doe daily heape tranfgre (li-
on vpon tranfgreffion, and make no end of finning, 1 haue
hardened ray face again ft them, I will not turne them vnto
me, I will not turne to them, I will not fparc them, I will
not turne away the punifhment, which I haue refolued to
bring vpon them ; but indurate and obftinate, as they are,
I will vtterly d e fl roy them For three tranfgrejfiens effndab,
4nd for fo fire, I wili not turne away the punijhment thereof.
Thus haue you the expofition of the two firft parts of
this prophecie 5 of the acenfatien of Iudah, and the lords
froteflatonzgkinb them. Now let vs fee what doftrinmay
bee taken hence for our further inftrudion, and the refor-
mation of our Iiues.Doth God refolue to punifh lud*h$ot
three & four etr afar eJfiomfThs doclrinarifinghence is this.
Three tranfgrefpons^ andfovre, that is, many finne?, doe
froHoke Almighty God to lay his pmiflimcnU vpon vs.
God is of pure eyes-, and beholdeth no iniquity. Hee
hath laydrighreoufneifc to the rule, and weighed his iu-
ftice in a ballance. His fentence is paired fbrth,and ftand*,
like the law of the Aiedes and Per/taw, irreuocabte : Tri-
bulation and anguith, vpon euery foule that deth euill.
The foule that finneth, it felfe muftbearcthepuniftimenr.
God makes it good with an oath, Dutf.32.41. that hee
mil whet hii glittering fwerd, and hie hand fhall take hold on
nidoement, to execute vengeance for finne. His foule hateth,
and abhoneth finne ; his law curfeth and condemncth
finne -y his hand fmiteth and fcourgeth finne. Sinne was
hismotiuetocaft Angels outofHeauen, tothruft Adam
out of Paradife, to turne Cities into afhes, to ruinate Nati-
ons,to torment his ownc bowels in the fimilitude of finne-
full
Co The III I. Le c tv re.
fuliflefli. Sinne made him heretofore to drownc the olde
world j and fume will make him hereafter to burne this. So
true is my doctrine.
CManj fanes doe proxoke Almighty God toUy bUpunifh*
merits vpon vs.
Let vsnow make fomevfeofthis doctrine.
Doe many finnes caufe Almighty God to puntfli vs 2
Firft, we are hence taught, at what time foeuer God (hall
lay his rod vpon vs, to fecke the true caufe thereof in our
fel u es . Mdorum omnium no fir or urn caftfi*9peccatum eft, faith
S. Atiftin, Serm. 159.de Tempore. The caufe of ali euill is
within vs : it is finne within vs. It is impiety to imagine,
that Godwill punifhvs without a caufe. NonpAteremur%
nifimereremur, faith that good Father 5 We fliould not vn-
dergoe any crotfe or disturbance, vnleife wee deferued it.
Wherefore let vs, euery one of vs in particular,when God
commethneeretovs in judgement, to touch, either our
cftates with want, or our callings with difgrace, or our bo-
dies with ficknes, or our foules with heauines 5 let vs haue
recourfe to the finnes within vs, which haue deferued this,
and turne we to the Lord out God. Water, teares, forrow,
repentance, will better fatisfie him, pacific him, mooue
him, alter him, then whatfoeuer vengeance*, or plagucs,or
bloud, or death.
Let vs enter into a due consideration of our corrupti-
ons, our tranfgreflions* our finnes, wherewith, as with a
beauy burden, wee are laden : and returne wee to the Lord
our God : adulterers, murtherers, idolaters, thefacrilegi-
ous, the ambitious, the couetous,drunkards,railers,Iyar$,
the blasphemous, (wearers, forfwearers, all, who by any
their euill wayesprouoke God to the execution of his iu-
ilice, mull take part in thisconuerfion. Let no man draw
backe ; let not the heinoufnetfe of our fore-paifed finnes
deterrc vs or keepevs,fromfoholy acourfe. I darcarlirme
WithS. Attftm Serm. i2i.de Tempore. Non nocent peccat*
pr*terita,finott placent prtfentia, Sinncs paft hurt nOt,if fins
prefent pleafe not. Let vseuennowat this prefect in de-
tection
Amos. i. 4. 6\
tcftacionof finnerefolueto finne willingly no more, and
our finnes pad (hall neuerhurt vs. O let not this vfe flip
out of our minds. When God his hcauy hand is vpon vs
in any croffe or tribulation, feekc wee ouc the caufe of it in
our felues, in our finnes.
A fecond vfe followeth : and it is to (lirre vs vp to a feri- "
ous contemplation of the wonderfull patience of Almigh-
ty God, who did Co gracioufly forbeare thofe inhabitants
of ludaby rill by their three tranfgrcflions^wd by their/*»rr,
they had prouoked God vnto difpleafure. The holy Serip.
turesare frequent in proclaiming God to be mercifully and
gracious, and long-foffering) and of great goodnejfe. Heecry-
eth to the foolilh, Prou, i . 1 2. O yefooltfhy how long will ye
hue foolifineffc t Hecryeth to thefaithleile, Math. 17. 1 7.
O generation, faitblejfe And crocked, bow long now [hall Ifuffer
y>u I Hecryeth to Ierufalem, Matth, 23.37. 0 Ierufalemje-
rufaltm, how often ? What could the Lord haue done more
vnto his vineyard,then he had done vnto it ? He dretfed ic
with the bell and kindlieft husbandry that his*heart could
inuenr,asappeareth,£/4,s.2. Suchcarefull drefling could
not but defcrue fruit. This fruit he required not at the firft
boure, but tarried for it the full time, euen till the autumnc
and time of vintage ; if then it failed, did it not deferue to
be eaten vp I Looke into the 15. of Luke verf. C, There
(ball you fee the Lord wayting thrceyeeres fcr the fruit of
hisrlg-tree, yea and content, tfi3t digging, and dunging,
and expe&ation a fourth yeere may bee be(tov\ed vpon ir.
Doubtleire God is merctfn'd^nd gracious , and long fnfferingy
and of great goodnejfe.
Heereof(Beloued) we haue great experience. Wehaue
our three tranfgrejftons, and our foure too, as ludab had.
Our manifold (innes, our (ins of omiftion, and our finnes
of commifiion, our finnes of ignorance, and our finnes of
wilfulnefle, our finnes of infirmity, and our finnes of pre-
emption, doe they not day by day, impudently and faw-
cily prede into theprefencc of GodsMaiefty, to procure
his vengeance againftvs I Andyetweerauftneedc^con-
6i The IIII. Lbctvre,
fellc ir, God is good, and patient towards vs.
B elcu edjl et vs not abufe fo great goodnes and patience
of our God. Though Tome fall feauenfimesaday,and
rife againe ; though to fome finncrs it pleafeth God to ite-
rate his fuff eranccj as vpon vs hitherto he hath done 5 yet
(hould not we herevpon prefume to iterate our mifdomgs.
For we well know, that A Imighty God punifhed his ? A «•
P ili.i44" l€** in ncauen ^or one hreach, <! Adam for one n\oik\\yTMi-
2 P^."».4. riant for one (lander, f Mofes for one angry word,c Achan for
q Gen.^.xy. one facrilege, u Ezechias for once (hewing his trcafures to
r i^*m.\ i.io. t[ie Embatradors of Babel, * lofixs for once going to warre
t A?7.^4 if . without asking counfell of the Z*r*/,and y Annmae, and ,y<f-
u Efai.z+u * phira for w* lying to the Holy Ghoft. God is now as able,
x t.cW^.ii.aseuerhewasjeuenforwtranfgreffiontocutvs ofj but
y A8. j.j. #*<% if he patiently forbeare V5, till by r^nr* and)W*tranfgrcf-
fions,by our many finnes,we grieue the Holy Spirit of that
Sacred Maie flic, (hall we thinke (as fome impioufly doe)
that God takes no notice of the fmncs,which we commit,
or cares not for them ? Far let all fuch conceit be from any
Chriftian heart.
Let vs rather confeiTe the truth: that God by fuch his
forbearance doth lead vs to repentance: for as much as
it is impoffible, that God (hould be, and not fee ; fbould
fee, and not regard ; (hould regard, and notpuni(h$ (hould
punifli>and not proportion his puRifhments to our finnes.
IgrantthattheiufticeofGodgoeth on 9^? ^ ™?w>flow-
ly, and in order : but for the mod part it recompenfeth
the flacknes of iudgement with the heauinetfe thereof.
It keepes the rule full well 5 to render for ripe finnes, ripe
plagues 5 for great fianes,great plagues 5 for grieuous fins,
grieuous plagues.
The rule in the Scholes is thus dcliuered. Cnlpam pm*
ft quit w-9cuery finne hath a due punifhment attending if.
God is without exception iuft : and therefore grauitas ft/p*
plictfygrswtatem peccatt denotat 5 grieuous puniihments
wberefoeuer God (hall lay them, doe argue grieuous fina
of thofe places, and perfons. Letnomaathen,thatgroa-
ncib
Amos. i. 4. 63
neth vnderany croire,afflidion, or tnbulation,compJaine
of his hard bap,or ill fortune ; all fach vifiutions are from
God,andforourfmnes. And if we will flay Gods hand
from correcting vs, we muft flay our fdues from finning,
and offending him. I conclude with S. Tauls exhorta-
tion to the Romanes, chap. 6.11. Let not finne r eigne there-
fort in jour mortall bodies ^ obey it not in the lufis thereof '5
giue not your members, tu weapons ofvnrightecufhtjfe vnto finy
hut y at men aline from the d?ad} giue your fe lues vnto God,
that being freed from finne , and made Cods feruants
through lefus Chris! ,you may haue your fruit m
hohneffe , and the end euer-
laftmg life.
Th e
£4
The V. Lectvre.*
AMOS a. 4.
Beaufe they haue dejfifzd the law of the Lord, mi
haue not kef t his commandemems.
T\
>H E third part of this prophetic againfi: Iudah is
now to be examined : namely the enumeration
of fome particular finnes, whereby the inhabi-
tants of Iudah prouoked their God vnto difplea-
fure. The fir A paifage in this part is : They haue defpifed
the law of the Lord, Where we haue, the finne of Judah%
and the obiecT: thereof j the finne, contempt -y the obiec%
the law of the Lord.
They haue defpifed: there is the finne. The law of the
Lord: there is the obied. Firfl of the finne, of the
contempt.
* ZanchJeoper. TkeJ haue defpifed ] * Contempt is'an action of the
redem)>.lib.i.(df. mindc,by which we nothing at aIl3or very lightly efteemc
18. rhef.%. 0f a thing, and therefore doe reied it. This aclion,wbich
I call contempt, is partly from the vnderftanding, partly
from the will. Firft the vnderftanding efleemes a thing
to be nothing or litJe worth 5 then doth the will reieft it,
and calls it away.
A thing may be contemned 'two manner of way esjeither
fimply,orin refpecl: of fome other thing.
Fir ft fi mply. So we may contemne a vile fellow, one
that hath no ve«ue,nogoodnesinhim; one that is alto-
a Jt,0*.'i.»*. gither vicious, giuen vpato a reprobate fenfe, to drun-
keopefre, to wantonnd re,to worke all kinde of wickednes,
euen with greedineffe. Such a fellow, is (imply vnworthy
to be bad in any the lead estimation. Such we may, we
mud
A M o s i. 4* 6S
muft contemne. In like fort, if a tyrant command, that
which is vniuft, any thing that is dcrogatoric to the glory
of God, aad threatneth grieuous punilhmcnt s, vnleffe he
be obeyed : in this cafe a good Chri(liaa,muft be of a
flout courage $ he muft dcfyife the vniuft command, and
the proud threats of the tyrant j his zcale muft be only for
the glory of the Lord.
The ftorie of the three children, Dan. 3 .is not vnknowne
to you* The King of Babylon, Nabucbodonoz.orbktvp 2b Dan.^.i,
golden image, and commanded it to be wor (hipped. His
decree was, that c entry one, thatjbould heare the found oft he c yerf. x*
cornet, trumpet, harpe, fhtmme, pfalterie, dulcimer , and other
inftruments ofmufckf,fieuldfalldowne,andworJbip thegoU
den image: who fo fell not doivne, and worshipped, hec
fiould fie caftmtothe middettof a hot fiery furnace.
This vniuft decree m{ the King, the three children, Si-
dracb,Mtfitcb,and Abeduego, regarded not: they could
not be brought to wor (hip this golden image $ they feared
not his hot fiery fornace 5 they knew,God was d able to de- J yerf. if,
liuer them from thence ; if God would not, yet were they
refolued in no wife to wor (hip that image: they would
not fo much as outwardly confentto idolatry $ fo zealous
were they for the glory of God. A worthy example for
myprefent purpoie, to (hew, that the vniuh commands of
Tyrants, arc very iu flly contemned and reie&cd. So are the
commands of Magi ftrates, Parents, and other fuperiours
in authoritie, if they depriuc God of his glory. If they di- ,
miniflijremit.or abate any thing of the glory of God,thcy
are Cimply to be contemned.
You fee now j a thing may be contemned /implicit ert
(imply. Ic may alfo be contemned fecundum quid, in rc-
ipe& of fome other thing : as when a man efteemes more
of his pleafure,or profit, then of ihe law of thcLord. Such
an one may be hidfecundum quid, in refpeft of his owne
pleafure,or pro6t, to contemne the law of the Lord. And
this contempt is a fin. The fore-mentioned contempts, were
not finnes, A contempt may be a finne,or not a fiune. You
F may
66 The V. LiicfvRE.
rrtaf^ difcerncit by its obi^oi tbe'thmgt **ftft**4 If the
obkil] if the thing contemned be euill, then is the contempt
good 5 it is a vertuc,its no finne. It is no finne to contemn*
a vicious fellow, in whom there isnofparkeof pictie: its
do finne to contemne the impious and vniuft commands of
men placed in authoritie aboue vs, as you haue already
heard. But if the obie&% if the thing coniefontd be good,
then is the contempt euill, it is a vice, its a finne. Such was
this contempt of Inda, for they dejpifed the law of the Lord.
You fee their Ciim^Contempt. Now fee ihe Obiett.
The law tfthe Lord. ] The LXX. haue ™* *m l>V
quaiM-] Kvex&, the nOturall law of the Lord. But thelawtf
the Lord, as vfually it is diuided in the fchooles, is cither
e Danam lfag% c»tox)%or iS££nx>f,©r7ft*/77x>)$ hstithtrmoraU&rceremomall,
cbr.tvr.iM.i. or indkiall. The word in my text is fVWI a word re-
c*>. 14. jjeatcd in one Pfalme, Pfal.i 1$ fofre & twenty times : it
iignifleth not only the Moralllaw of God, expreired in th«
Decalogue, or ten Commandements, but \\&€trm»null
law alfo, y$* and thtlndkiall too : and generally hotam
f Molitr in 7>f. jy0^nnam ^ Deo patefaclam, & Ecclefatra&tam : whatfo-
cuer do&rine is reuealed from God, and ddiuered to the
Church. Such was the contempt of thefe inhabitants of
ludah 3 whatfoeuer they were taught from God,by hrs holy
Prophets, or by the reading of the Law> or by the light of
nature, they dejpifed it.
They haxe dejpifed the law of the Lord,} Though this
. word 'j**V)*MS generally (ignifie, wbat(oeuer God any way
teacheth 5 yet may it fpecialJy be taken for the Morall law,
conteined in the Decalogue , or ten Commandements •
which for the excel lehcie thereof is called the law of the
Lord : and furpatfeth all others for many reafoos.
1. This Law was made by God himfelfe, written by
God him&lfe,firft in the hearts of men 5 afterwards in two
£ D<*M.i3. stables of (lone.
^Jo*a. *• Thisisthcmoft ancient of all others: it is as the
ZeBrtm.cbrift! fountaine of ail thereff.
Brtfr. 3 . This is the moft vniuerfall Law, that is7 It binder h
not
Amos. i. 4.
eot onely Chriftians,but Iewcsalfo and Gentiles,men and
womcn,rich and pooce, Princes and pr iuatc men, the lear-
ned and ignorant.
4. This La* is immutable, it cannotbc taken away,ic
cannot be difpenfed with*
5. The promulgation of this Law was more folemne*
then of any other. It was promulgated with the greatcft v
folemnitie, that could be in Mount Sinjti,^ with found of h E*$Lxo.\%.
angelicall trumpets, with great thunder, with lightning
from heauen,in the prefence of all the people of God.
6. rbis Law is, of all lawesymof\ necejfarie. Necejfarie,
for thepreferuingandmaintayning of difcipline both in
and without the Church. Necejfarie ,to convid man of
fin ne, and to difrobe him of that pride, which makes him
to prcfumc of his owne nattiraJl ftrcngth. Necejfarie, to
repreife and keepe vnder the obftinate and felfe-willed
finner,with feare of puniihments. Necejfarie, to informs
and inftrud the regenerate in the true feruice and worship
of God.
Tb\%law of the Lord fo far furpa fling all other laves for
the excelled tie thereof, thefe inhabitants of ludah did dt-
$ifi 3 they contemned it. You fee the finne here laid vnto
their charge 9 Contempt of the law of the Lord. They haue
deffiifed the law of the Lord. The dodrine arifing
hence is:
The contemft of the law of the Lord is 4 very grievous
finne.
This truth will beplaine,if you will confider,whatpu-
niftiments God in his holy word threatneth andiayeth
vpon the dejpifers, or contemners of his Sacred Maicftie,
of his ceremonies, of his commandemem*, of his holy
word.
Such deffiifers, or contemners, are an abomination to tat
i>^,Prov.3.32. TbeLordwill etefrifc them, I Sam.2.30.
The Lord wtUfcernc them, Prov. 3. 34. The Lor* rr/ bring
vpon themterrors9con(umftteusJ>urnmg agues % mid forrow of
be*rt,Lcvit.l6.ls. The LoriwtU fend afire vpon them to
F * denture
68 The V. Lectvre.
demurs them, Amos 2. $. and hairing fo done* He wiS
laugh at their dcftruUiou* Pro v. I. itf. For this contempt,
Pharaohs chariots, his chofen Captaines, and bit hofle were
c out-red in the *fc <?# 5 they fanke to the bottom* of the Sea, as
afione : they were all 3rowned,£A:w/. 1 r.4,5. For this con-
tempt, Saul was reicded from being King ouer Ifroel: he
became his owne executioner; hzfcllvpon hisowne fword,
1 .Sam. 31.4. For this contempt , Salomons kingdom e was
i i.X;»£.i i» 11 » **• &* rent fiom k*m> and to be giueu to his feruant : it was
22. accomplished in his Tonnes daycs,in the dayes of Rthoboa:
the Ifraelites made vnto themfclues a new £"*wg,cucn le ra-
boam> finne of Nebat, I. Kings 11.20. What was it, but
k i.cfr. 18.13. ^8 contemtf9 that brought kruine to the (late of Ak**t
What but this contempt, hath brought to nought many an-
cient and floarifliing kingdomes,and nations ? What clfc,
hath laid their honor in the dud? Infinite fliould I be,
would I produce all, that is deliuered in the Sacred Scrip-
tures concerning this contempt of the Lord, and his holy
Ixwes. The litle which I hauc already brought out of that
invaluable treafurie,may ferue for the cftablifhmem,of my
propounded doftrine 5 namely that
The contempt of the law of the Lord is a very grieuous
finne.
You fee the doctrine. Let vs now make fome vfe of it
to our feiues.
If it (rue beloued I Is it a grieuous finne to deftife the lavs
of the Lord f Let this be a motiue to vs to gage the very
depth and bottom e of our hearts, there ro fee, whether v\e
hauc finned this finne : whether we hauc carried our feiues
gontemptuoujly towards the law of the Lord.
Can we fay concerning this law of the Lord, as that
Jiy42.119.fi. fweet finger of Jfr*cl9 that holy man of God, King Dauid
m-Hrj.si. once faid 5 that we haue not v forgotten it; that,Vve haue
n W.*5. not m declined from it 5 that,wehaue n kept it} that,we%*r
° ytTf "eTn*"' WC? delight in it; our <l meditation is in it all the day $
Vyerfi^i that its betrcr vnto vs,rhcnf thoufands of gold andfiluer f
j ytrftil Can wc thus truely fay Mien doubdefle arc we free from
. this
Amos i. 4. 69
rhis finneof fintempt of /£? /**» of the Lord,
But if we wilfully breaks the law of the Lor d:\fwthzuz
no feare, nor feeling of the Judgements threatnedinthat
bis holy lw. if werunneonfecurely inourvcgodlycour-
fes : if we proftitute our felues to all rncleannefre : if wc
be filled with fz/*m/;r^/^
ttHfnegcj malicioafnes : if we be puft vp with error \mwrl her,
debate, deceit, maltgniiie: if wee walke according to the
tcour/e of the world, in the lufis of our flefh, fulfilling the t £//*/*•*,
defires of our Jfc fb, taking delight in doing the "worlds of u " c^^.j.if .
the jfyfc ; then are we out of doubt guiky of this fione, of
dejpifing the law oft he Lord,
Wherefore let vs,Iet euery one of vs3 enter into the
clofet of our own hearts: examine we ourfeIues3how we
haue heretofore ftood.and how wedonowltandjaffe&ed
to the law of the Lord. Iudge we our fe!ucs>that wc be not
iudged of the Lord-, condemne we our felues, that we be
hot condemned of the Lord. If wc finde ourfelues hither-
to to haue bin x mangled in the fnares-of Satan, to haue fa- x i.Tim.i.i6, *
fliioned our fclues to the manners of this finfull worId,to
haue fpent our d ayes in vanities, and our nights vpon the
beds of wantonnelfe, withuutany due regard cfGods holy
hwes enacted in the high Court of Heauen to the contrary :
our beft way will be to betake our felues to the throne of
mercy, there to beggc of Him that fitteth vpon the throne,
the grace of vnfeined repentance: that forrowing with a
godly forrow for our finnes pad, for our rebellion and
difbbedience to the law of the Lord, exprefled in the wick-
ed conucrfation of our fore-paired Hues, we may now at
length become new creatures, creatures of new hearo,and
new fpirits,refbluing for the timetocometoyeeld all obe-
dience to the Law of the Lord, to frequent his Sanctuarie,
where this law i% vfually read and expounded to vs,
that God thereby may bee glorified , and our foulcs
faued.
Thus farreofthe finne of Iudah% as it isexpreflcd in the
fir ft branch of this third part of my text : they haue de?}i-
70
The V. Lectvre.
fed the law of the Lord, The doftrine grounded there*
upon , was this:
The contempt of the law of the Ltrd is a very grieuous
fimc.
The vfemade thereof vntoour felues,wasto flirre vp
invs a defire of conforming our obedience to this law of
the Lord.
The finne of Iudah , is further exprefTed in the next
claufe : They haue not kept his Qemmandcments.
Commandements^ The word in the original J,and Hebrew
fountaine is,*V>1jrw a word repeated,/^/. 119. two and
twenty times. The Septuagint tranflate it ■a&*fyiM'T*' the
vulgar Latin, and S. Hterome, mandata, iull as we do, man*
dates ox commandements. Tremellipu and Junius hauey?<f-
tuta, (latutes : fome haue Crmw*/^, Ceremonies $ which
foeuerofthefetranflatioas we recciue, it will be confonanc
to the analogie of faith, and the precedent claufe. For
whofoeuer dejpifeth the law of the Lordt\\t obferueth not
hi* ceremonies > he keepeth not his flatutes, he keepeth not
G&suypATit, his mandats or commandements. So,this claufe
is but an expofition of the former. The fame thing 13
twife faid : l . They haue dejpifed the law oft he Lord. 2 . They
haxe not kept his commandements.
Is the fame thing twife faid? Let it be true, that by the
lawes of the Lord> and the commandements of the Lord,otlt
and the fame thing be vnderftood : is it Ifkcwifeall one,
to dejpife, and not to keep* ? or doth not our Prophet fay
leileagalnft the people of Jud^h, v* here he faith, They haue
not kept the commandements of the Lord, then when he faith.
They haue dejpifed the law of the Lord?
He may fceme to fay lelfe. B ut if we confider the force
of the Hehrew phrafe, we fliall flnde it to be otherwife. It
y Vrvfitu. is a ruJe,y Hebr&i per negationem contrary vehementius affir-
mant: the Hcbrewes by denying the contrary doe the
more vehemently aftirme. It may thus appeare. Solomon
in his 'Vrouerhsy chap. I 7.2 1 . faith, Non gaudet ftulti pater,
the father of a foole reioyceth not. This may feeme to
be
Amos, 1,4, 71
be but coldly and flenderly fpokcn,not fufficiently to ex-
preffe that griefe,which fathers doconceiucatthe difobe-
dience of their Tonnes, which the Wifeman there calleth
fooftjhnes. But the phrafe is very forcible $ Nongaudetftuln
pater-the father of a fooJereioyccth not. Nemo quifquam
vnqua it a dolefyuin idem aiiqnado gaudeat , faith ° a learned o DrAfabftruAi.
writer. There is fcarfe any man euer fo grieued, but that i,^l-c^i* K
at fome one time,or other, he reioyceth: but if a man at
all times, and euery moment of time be grieued, of him
we may truly fay, Non gaudet, he reioyceth not. Non gaudet
flulti pater: It is very fitly cngliihed in our new tracflition:
The father of a foole hath no toy.
Here you,you who liuevnder the rule of your parents,
be ye fonncs,or daughters,liuing vnder father,or mother,
if you behaue your felues difobedientlj towards your Pa-
rents,in Salomons account you are foole s 5 and your Parents
can bane no iojinyou. And, tell me,of whom fliould your
Parents haue ioy, if not of you their children ? S. P antes
exhortation is not lightly to be eftcemed by yeu. Heare
therefore what he faith vnto you, £phef6.\. Children, obey
your parents in the Lord, and vcrf. a. Honor thy father, and
mother. To the firft he perfwadeth you by a reafon drawne
from the fchole of nature,/? is right fo to do. To the fecond
he allureth you, by an argument drawne from your owne
good,z\3.Somallitben*0iwr& jwr.andyou (hall liuelong
vponthe earth, and cuer remember this fame, Non gaudet
of Salomon : Non gaudet flulti pater 5 The father of a foole t
of a difobedient childe, hath no ioy.
A like phrafe the fameSalonton hath, Trou. 10.2. Non
profunt thefauri improbttatis : The treafures of wickednes
profit not. This may feeme to be fpoken but jeianely ,and
fleightly, not fufficiently to cxprelfc the hurt & mifchicfe,
that (hall befall a man, for his goods vn!awfull>,and didio-
neftly gotten. But the phrafe is very forcible, N™ profunt
thefauri improbttatis, the treafures of wickedncs profit not.
Quod in omnitemporinocet faythP one, de eo vertjfime onun- p ^rufiut^H
tiatur^non prodeft.N amcany thing, that at all times i> hurr-/Yr*
F 4 full,
72, The V. Lectyre.
full, and ofitwc may truely fay, Non prodeft> it doth not
profit. Salomon hath named it : Thefaxri improbttatis, the
tr eafures of wickedndfe. Non pro font thefmrtimprobitatis :
It is very fitly cngl iflied in our new cranflacion, 7 he tre4-
fnresofwickedneffe profit nothings Jt is worth the marking:
they profit nothing, I
Heareyou, you who heape vnto your felues, T&efauros
improbitatis, thefc fame treafures of wickedneife, by your
auarice^extortion^oppreffion^JHry fa/fir- dealmg with jour neigh ^
£<wr/,orotherwifevnlawfuiIy. Yon may know, that thefe
you r treafures ofveickedncffc can profit nothing. T h ey may bd
vntoyouobftacles,andimpediments3tokeepeyou for e-
uer without the gates of Heauen. What meaneth clfe our
bleifed Lord, and Sauiour Iefm Chrifty in that his conftant
alteration to his DifcipIes,U3£tf. jq. 23. Verily , verily % I
fay vnto you > that a rich man fha&hardly enter into the kingdome
of Heauen t A nd againe> where he I ay th, ver* 2 4. Is js eafier
for a C ame 11 togae through the eye of a needle, then for 4 rich
man to enter into the kingdome of God ? And who is this rich
man ? Jguidimttjs, corapponit 5 he that ietfeth his heart vpon
bisriches,andtru(tethinthem: andnotcnelyhe, but he
alfo that getreth his goods vniuftly, he that gettech the fan*
ros improbitatis,thote fame treafures of ir.iquitie : whereof
for the prefent I fay no more, then what our Sattiour fayth
tohisDifcipJeSj/^f. 16.26", fVhat u a man profited, tfhee
fljall gaine the whole mr Id, and loo ft hu ownefcule f Onely I
wifli from my heart, that in your hearts were written this
fame;NonprcfuKt: Nonprofit th?fafiriimprobttatis,\\\$ttGl-
furcsofwickednetre doe profu nothing.
Will you nowlookebacketomy text, for the explica-
tion whereof I haue expounded to you a Nongavdet, and a
Nonprofit. The fin1,iVV»£W«fr, concerns th thQ Father
of a difobedient childe3snd importeth &p*wg4tidy,thc pri-
vation of ioy : the Father of a difobedient fonne hath no
ioyatall. The other, Nonprofit, is fpoken of goods ill
gotten, and importeth ^^vvtilitatu.thQ privation of pro-
fit : Nenprofttnt, gopds ill gotten profit nothing at all. My
texe
Amos. z. 4. 7$
text hath anfwerable to thofetwOj a Non obferuarunt : Non
obferuarunt mandataeiuf,Thcy haue not kept the comman*
dements of the Lord. This may feemeto be but coldly
andfleightlyfpoken,notfufficienc to expretle the difcbedt-
ence of the people of Iudah, towards the commaundements of
the Lord, For tbereisno manliuingvpon earth, that^a
keepe his cemmandements.Pind if the people oiludah in this,
iinned, but as other men ordinarily finned , what great
matter is it, that our Prophet here obieft eth ro them i B tic
the phrafe here is very forcible. Non obferuarunt mandatn
tins: They haue not kept his comftoaundements. Here is
implied tff »w obfervantU : a privation of obferuance. They
haue not kept the commandments of the Lor dm 3ny cne point.
Coucnant-breakcrs and apoftates, as they were, they refu-
sed to be vnder the Lords commandements, and audaci-
oufly framed to themfelues anew kind of worflnp,^*^-
rsi*f*v, awill worfhip, a worfhipof their crane inuection 5
outturn plenum facnlegijs,* worlhipfull of facriledge.
We fee now, whar it rs3 that our Prophet in this branch
efmytex^reprooucth in the people of /#<ta/>5 It is a Non
obferuarunt a non obferuance, an vniuerfall negletl of the
commandementsoi the Lord. They tooke licenfero them-
felues, to innouate, to frame vnto themfelues a new kind
ofdiuineworQiip \ fuch as the £*>-ineuerapprooued, yea,
fuchaswascontrarietotheexpreilc will of the Lord, and
was forbidden by him.From this reproofeof/»^/5?,wemay
take this leiTon:
Obedience to the cowmavdements oft he Lordyisa dmie which
the Lordrequircth to be performed bjeuery chttte of his. This
truth is made as plaine3 as the light atnooneday, by the
words of blelfed Samuel 10 king Saul. 1. Sam. 1 5. 2 z.Hath
the Lord as great delight in burnt offerings, andfaenfices, at m
obeyingthe voice of the Lord? Behold, to obey is better then fa-
erifce : and to hearken then the fat of%amst For rebel/ton is 04
the (inns of "tvitchcraft , and ftvbbornneffe is as inicjuitie, and u
dolatrte. In which words of Samuel, we haue the nature of
two contraries, obedience^ and difabedience, excellently dif-
tipherecL
74 The V. Lbctv he.
ciphered. The one to be better theofaenfice : the other to
be as witchcraft and idolatrie.
z Per >/#/!*» Obeaience is better thenfacrifice. For * he that ofTereth a
rtfowa wr»,f«r facrifice,offcrcth the flcfli of a bead : but he that obeyeth,
obedim.Um ™- ofFcreth his owne wilj, as a quicke and reafonable facrifice,
"iltXlT vi hich is all in all. Difobedtence is as witchcraft andidolatrie.
Gn^Mon * F°r what elfe is disobedience, bat when the Lord hath impo-
lib.] i>caf. 10. fed fome dutie vpon vs, wee then conferre with our owne
a i.s*ns. 28. 7. hearts, as 5W confuted* with the woman of a Endor 5 or as
b 2. Jifag.i.*. Ahaziah King of Samaria, with b Baalzjebuby the God of
£^ro», whether theworti of the Lord,fliall be harkenedto,
yea, or no. Thus we fet vp an Idol, within our owne brefts
again ft the God of Heauen,and defpifing , forfaking, not
keeping his commandements, we follow the voice,and per-
fwalion of our owne deuife*.
To this place of «y<r)w^/(though of itfelfeitbefufficient
for theeftabhflimentof my propounded dodrine.-Name-
ly, that Obedience to the commandements of the Lord,is a dutie
which the Lordreauireth to be performed by euery child of his)
let vs addefome other patfages of holy Scripture, wherein
the Lord to draw vs to this dutie of obedience,promifeth vs
bleffings.
Memorable is that protcftation of Mops to the children
oUfrael. Deut. 11.26. Behold, I fet before you this day a blef-
Rngyandacurfc. A blejpngif ye obey the commandements of
the Lor dy our God 5 a curfe, if ye obey them not. As if hee had
thus faid.Bethinkeyour felues,0y* children of Ifrae /.Seeing
God hath commaunded me to pubJifli his law vnto you , it
is not for you to fal afleepe.He (heweth you,how you may
profper all your life long, namely, if you will obey him. Obey
him, and profper all your life long. Is not this a great blef-
fing ? But if you obey him not,thecurfe will ouertake.
This doth ^Mofes more particularly deliuer, Deut.i 8. u
If, faith htfhoujhalt hearken diligently to the voice of the Lord
thy God^toobferue andkeepe aU his commandements : that is,
if y ee hearken to the Lords voyce, to obey his commande-
ments, and be carefull to kecpe thQtnythenfiaMyou be blejfed
all
Amos. i. 4. 75
all manner of wajesjjeu (hall be enuironed through Gods
ftuour, with all manner of well-fare, and profperitie.
WillyouaCaralogueoffuch bleffiogs,as (hall bee con-
ferred vpon you for ) our obediince to the c o mm andc merits of
the Lordl It is readic gathered to your hands, Deut. 1 8, 0-
bey yee the Commandements or the Z*r^, fo blejfedjhall
yeebe^inthecutie, and biffed in the field : d Bleffcdinthe ***{.
fruit of your bodies, and in the fr nit of your grounds, and in the d tr' 4*
frutt of jour c it ret/, and m the increafe of your kjne, and in the
fiociees ofyourfheepe: t TZlcfft din jour baskets, and in J our knea- t
ding troughs: f Blefd at your commmgin, and bleffed at jour cyert6m
going out : § Bit fed in jour barm /, and in all that you fetjour g Ver. 8.
hands to. Thc(e and many other bkflings recited in that
Chapter, are plainely promised, and (hail as faithfully bee
performed, if you obey thecommaundements of the Z,*r^
your God.
But if you be ftubborne, peruerfe, and difobedient to
theCommaundementsoftheLordjthen (hall curfings as
faft follow you : Then Cur fed JhaS jee be in the cittte, and
^(furfedinthefitld: ■ Curfedmthe fruit of your bodies, in the hDe»t.iZ^6.
fruit of jour ground, in the fruit of jour catteU^in the encreafe of1 nA
jour kjney and in the flocks ojjourjbeepe : k Curfed in your bafi \. Vtr l7m
kets, and in your kneading troughs: x Curfed at your commmg in, \ytr ,-
and cur ft d at jour going out r m Curfed in your barnes, and m all m Ftr.io.
that joufet your hands to, Thefe, and many other curfes, re-
cited in that Chapter, are plainely thrcatned , and fliall as
faithfully be performed,iryou obey not the commandements
ohheLWyoorGod.
I will not too farrc prefume vpon your patience. You
haue heard of maledtcltor.s, or curfings again ft fuch as difo-
bey the Commandements of the Lord. You haue heard al-
fo o$btnedi8iens> oiblcfftngt to fuch as obey the commaun-
dementsoftheZW. May it pleafeyouthento acknow-
ledge this for an irrefragable truth $that;
Obedience to the commandtments of the Lord,U a dutie which
the Lord requireth to be performed oftuerj childe of his,
Whatvfe fliall we now make of this Dodrine ? This
needs
y6 tHE V. LECTVRE.
needs no great confutation. The vfe is plaine : Is obedu
ence, a dutie, which God requireth to be performed by all,
who will be accounted in the number of hischildrenrThcri
it is a dune required to be performed by vs. For who is
thereamongvs,tbatdefirethnottobe in the number of
Gods children i Wherefore(dearely beloued in the Lord)
let vs betake our fclues to the Schoole of obedience ': And
ftriue we euery one to goe beyond his neighbour,in the of-
fices of this Chriftian dutie.
Obedience J It hath praife with God and man. Obedience ?
It is the of-fpring of the righteous \ Obedience ! It is, fayth
nbtfcalapara- ^CIimacfUtanimieprofri£perf£cla abnegatie, fpontanea morf9
ift.gr;; u de Jectirtim pericu/ftm, tut a nattigatio, iter dormiendo confeflum,
fepulchrum volnntatisy excitatio humihtatis. It is, fayth he, an
abfolute deniall of our felues 5 it is a voluntarie death,itisa
fecuritic from danger, it is a fafc nauigation, it is a iourney
performed as it were in a flecpe,it is a fepulcher of our will,
itistheftirrervpofhumilitie. The obedient man, he ab*
o Mat. 16.24. folutely denieth himfelfe 5 but, that he may ° feliow Chrift :
p 1. Per. a. 24. he dyeth volunrarie, but p vntofmne , that he may like vnto
righteoufnejfe : though he be on euery fide enuironed with
perils3yet is he fecure, and feareth hothingrthough he faile
in the fea of this world, yet is his fayling fafe : though hec
iourneycth in this valley cf peregrination toward the Hea-
uenly Iewfalem9yct he dothir,as it were in afleepe,without
moleftation:heburieththe vnruly arTe&ions of his will 5
and fpendeth the remainder of his abode here in the exer«
cifes offweetehumilitie. Thus fhall ch^man beblefled that
is obedient to cheCommandements of the Lord his God.
It is faid of the juft. Pfal. 1 i2.6.Inmemoriaaterna erit tu-
ft us $ The iuft fhall be in cuerlafting memorie. It may bee
likewife faid of the obedient; Inmemoria aterna erit obedi*
ens. The obedient fhall be in euerlafling memorie. The
Rechabites fhall neuer want ateftimonie of their obediece,
vnlefTetbebooke di Jeremy the Prophet,be againc cut with
tilcrem.tf. iy a pen- knife, and burnt, as in the dayes ofaZedccbuu. lona-
dab their Father commaunded them to drinke no Wine,
and
A m o s, :, 4 77
and for that commaundemems fake, they would drinke
none : they , nor their wiues, nor their fonnes , nor their
daughters, I ere, 35,8. A worthy parternc of obedience.
God himfelfe commends it, and obierts it for a rcproofe of
the difobedience of his owne people, the inhabitants of
ludab. For verf I 3 . Thwfayth the Lordof hefts, the God of
Ifrael ; Got And tcHtbe men of 'Iudah,W inhabitants f/Ierufa-
lem : The words of lonaiab , the fonne ofB^chab^ that he com-
manded bit fonnes not to drinks wine, are performed} for vnto
this day they drinke neney but obey their fathers commannde*
went : Netwitbftanding I bauefpokfu vntoyou,rifingearljt and
fpeaking) but jet hearkened not vnto me. This com plaint of
the Lord is redoubled, verf t6. The fonnes of lonadaby the
fonne ofReehab, bane performed the cemmaundement bf their
Father , which be commaunded '; but this people hath not hear*
kenedvntome. May not the Lord now as iuitly twit vs,and
hit vsin the teeth, with this example of the Rechabites t He
may without doubt. The Rechabites kept the commander
ment of their Father lonadaby a mortall man, & now dead :
but we keepe not the commaundemems ©four Fat her ,our
heanenlj Father lehovah, the im mortal J,and the cuer Jiuing
God.
Beloued, let vs remember it.Difobedienee hath neuer yet
cfcaped the hands of Almighrie God. Ir caft r Mam and r Gen* *•"•
Ehc out of Paradife 3 f Lots wife out of her life, and nature f g«, i9. 2*.
too, c Dathan, znddbiram intothe mouth of the earth ; t -Xum.i6.*%.
"Saul our of his kingdome;x lonasouxof the (hip : the chiU m. $401.1 5,23,
drcn offfrael out of their natiue foyle, yea, and from the * *>». «• « J*
naturall roote which bare rhem : whereof there is no other
reafongiuen,buttheirdifobedicnce, fere. 35. 17. Ihaue
fpoken vnto them, but they haue not heard $ I haue called
vnto them, but they haue not anfwered.
L not the cafe iu(t ours ? God hath fpoken vnto vs, but
we haue not heard him : he hath called vs,but we haue not
anfwered him. He hath called vs per beneficta* by his bene-
fits, but we haue not anfwered birn per y gratitudinem, by y HHg* c*r4U
ourthankefulnelIc:hehath called vs per flagellar by his/™*, 3$,
cbaftifements
\
x
78 The V. Lbctvre.
chaftifements and fcourges, but wee haue noc anfwcred
him, perpatientiam, &< correftionem> by our patience , and
amendment : he hath called vs,perexempla, by examples,
but we haue not anfwered him,per imitattonem, by our imi-
tation : he hath called vs perpradicatores}by his Preachers ;
but we haue not anfwered him . per obedicntiam^by our obe-
dience to his word preached. He batbfpeken to vs9 but we
bane not beard bim, he hath catted vs%bnt we haue not anfwered
him.
Men and brethren, what (hall we doe I When a multi-
tude oilewes pricked in the heart at the preaching of Peter ,
thus befpake Peter 9 and his fellow Apoftles, Men and bre-
thren, whatfia&we doe ? Peters anfwerc for himfelfe,and the
reft, was, lifpcnt, A&. 2. 3 8. This fame, #<-/>«# 5 is the beft
leiTon that we can learn e. We haue not kept the comman-
dements of the Lord our God, we daily tranfgrelle them :
and hereby are Heauen gates fad fli ut again (t vs. The one-
ly way for vs to haue them againe opened, is to Repent.
Repentance is the mod foueraigne medicine,that we can ap-
ply to the bitter wounds made in our foules through the
fling of finne. Oh ! Let vs not defcrre, and put off this ne-
)*nten\u ceffariecure. Onehathfaid very well : * gui veniamper
pcenitcntiam rcpromifit j diem craflinam ad peg nit ent tarn nan
promifit. He that hath promifed pardon to vs, if wee
Repent, hath not promifed vs, that to morrow wee mall
repent.
Wherefore let vs, laying aOde all excufes: delayes , and
prolonging of the time, let vs euen this day, while it is tol-
led to dajy with touched hearts and conferences refol ue vp-
on Repentance. Let vs euen now haue fetled purpofes, and
willing minds toforfake all finne, and to turne to the Lord
our God :this will be a good beginning of true conuerfion,
and Repentance. Let vs follow it with perfeucrance.Let not
any idle fports, letnotanyJioufcsofmifrule, ordifordcr
keepe vs from the Church, and this place of found inflru-
ftiou. Here (hall wee all be taught of God, and by the
mightieopperatienofhis holy Spirit, fhall be enabled to
louc
potnittntU.
Amos. i. 4.
79
Jouth's hclj £4*w,andinfbmem«rfure to kf'p* his com.
mtnndeTnems : that psffing the remainder of our dayes in
this land ofourioiourningua all poffible obedience, to hi*
holy Lawes and CornmaBBdeaients> we may at length be
translated into that bctrer Countrey , that Heauenly
one, that cittie of God, wherein our eldeG bro-
ther and foIeSauiour, lefus Chrift hath
prouided places for vs , that
where he is there may
we be alfo.
p^gaaa^ygft^i^t^Egg^a^
The
T&&&&$7Z^FZ^te3S!&*tiFZg3i
8o
The VI. Lectvre.
AMOS. 1.4.
And their lyes eaufed them $* erre, after the which
their fathers haue walked.
i
'N my laff Sermon I began the expoGtion of the third
part of this prophecie again A Iudab,*nd paired ouer
,thctwo firft branches. You then heard the people of
Iudab reprouedjfor contempt ,and rebellion : Contempt
•/ the law of the Lord , and rebellion againfi his commando*
menu. They haue defjiifed the law of the Lord, they haue not
kept his commandements*
What I Iudab ! Iudab, * the daughter of Sion } (he that
a ldmeht.i.T. was great among the Nations, and h a Princctfc among,
b Um.ut. theProuinces : Iudab! That was the Lords c inheritance,
c Ef*i .19.1*. ttjC Lords d peculiar, the Lords • San&uarie, the ( blctfed
e Tflui+i. ^ °^t'lc Lord,rhe « plant of the Lords pleafure iludab%
f £/4»,ii. 9. * to whom the h oracles of God were committed $ is Iudab
e £/*.;. 7.* become rebellious? Hath/#i4& defpifed the law of the
h fym.}.i< Lorj ? Hath not 7*i<i£ kept his commandements >
What may be the reafon of it ? The reafon followeth in
my Text :
*pheir lyes eaufed them to erretafter the which their fathers
haue walked.] In ftecdof^/, the vulgar Latin hath Idola,
Idols. So hath S. Hierome : Deeeperunt cos Idola tor urn •
their Idols haue deceiued them. What Idols ? Euen fuch
as their fathers followed,whilethcy liued in ;Egypt. They
faftiioned vnto themfelues,*the femblance and counterfeit
of the *s£gyptian Oxe $ they adored Beelphegor, they wor-
shipped Aftaroth and Baalim, Beelphegor, Aftaroth, Baalim 5
tbefq were the Idols, as J, Hierome commenteth, by which
the
Amos 1.4. 81
the inhabitants of ludah were deceiued : Deceperunt cot ^^
idoU eomm 5 their Idols deceiued tbem.
For Idols, our Engltjh tranflation readeth Lyes, The He-
brew fountaine is our warrant: the word there fignifieth
Lyes. Their Lyes eattfed them to erre.
Lyes are of two forts: fomcsiTeincommercijf, fome in '
culm divino: fome in commerce with men 5 iomcin the
feruice or worfliip of God. Lyes in commerce with men,
are c omitted ^manner of wayes , in words'jn mamters,\vi
things. A Lje in words is,when we fpeake one thing,&
thinke another : and this is either iocofum, or officiofum^ot
perniciofum 5 it is either a lye in left, or an officio us lye, or a
pernicious lye 3 not one ofthefe can be excufed : no, not
the lje in sett, though S. Aufiin call it otiofum, an idle lye 5
and exempted it from blame t as alfo fome do efficiojum,
the officious lye.
tA Lje in mtnners you may call JimuUtion,di]pmulati$n>
counterfeiting, dtffembhng. This is fecne in falfe-Chrifts,
folfe-ProphetSjfalfe-Apoffles^alfc-Teachersjfuch as make
afairefticwpf hone(rie,or for a 'pretence make long pray- j Luc a l4;
er, or k weare Aieeps clothing, but are hypocrites, deuou-k Mmh*7*%
rers, wolucs. Thefe lye in their manners : of thefc it is
faid, font tccnli pulsus perftpc mentiuntur : the forehead,
the cyes,thc countenance, do often lye.
The lye in things is, when one thing is fubftituted or put
in the place of another 3 a counterfeit for a true thing: as
whenacofener fells opium for npium, or broome twigs for
balmewood, or alchhnie for filu er} or copper for gold, 3uc •
thefe lyes obuious and frequent in commerce with man, I
mud paifcoucr. They are not intended in my text. The
lyes intended in my text, are lyes in cultu divino, lyes in the
feruice and worfliip of God.
Their lyes cnufed them to erre, J Thefe lyes in the feruice
and worfhtp of God, what are they? Lyramss will tell you.
j£n*cun% fiunt, out cogitantur fine Dei verbo 3 Whatfoeuer
things in diuine worfliip are done or deuifed without the
warrant of Gods word,thcy axe lyes .So faith, that learned
G Profdfor
it The VI. Lectvre.
■ • ■ ,
ProfelTor of Paris, Mercer $ Omnia, human* figmenta, que
contra Dei verbum, in Dei cult* excogitantur s A 11 humane
inventions in diuine worfhipdeuifed contrary to the word
of God, tbej are lyes. Summarily thus I fay : By lyes in
this place we are to vnderftand,/#*ff0/ cultus, whatfoeuer
i cshff.uii. vvorlhip of God is forged or councerfeited ; * i$itofyme<'&y,
all will-worftiip , all fupcrltiuous and blindc wOrfhip.
Thefc are the lyes, that cattjed ludah to erre.
Tb> k lyes fitufedtbem to erre.] Firftjthey betookethem-
felues tothe Idolatrie of the Gentiles, they made their fons
to pajfe through the fire ', according to the abominations of the
Heathen, 2. Kings i 6. % . Secondly, they forfooke the fer-
uicc of the Lords houfe, his holy Temple at Ierufalem,
and facrificed, and burnt incenfe, in high places ', on hills , vnder
m H*f.to.i.& euery greene tree, I.King. 1 6" 4. Thirdly, they m incrcafed
8. 1 1. their Altars, multiplied their facrifices , and augmented
their ceremonies, fuppofing thereby ex opsre opirato, cuen
for fuch their fuperftkion fake,to demeiic vnto themfelues
the fauor of God, though they were vtterly voide of faith*
and repentance. Thefe were the lyes that decerned ludah *
thefe their lyes caufed them to erre. Comment a fal/t cultus :
their new-deuifed, feigned, and forged worfhips of God*
were the lyes, that caufedthemto erre.
This appellation of lyes is alfogiuen to falfe worlhip,
Jtow.1.25. where S. /Wchargeth the Gentiies,with chan*
ging the truth of Cjod into a lye. They changed the truth of God
into a //*,that is,the true worlhip of God they peruerted,
anil changed into falfe worfhip. The reafon why falfe
worfhip there is called a lye,is Jbecaufe its opposed ro truth.
ft DtHfitif. n^»i^id veritati contrarium eft,mendacium eft \ Whatfo-
euer is contrary to truth, that is a lye. And therefore out
Prophet here in this text oppofeth lyes, to the law of god j
becaufe Lex Deiveritas,Pfal.ii$ 142. the law of God is
truth. This antithefis betweene the law of God, and a Lye,
we Ende, PfaLi 1 9.163. UMendacium odt, immo detefiatus
[urn $ legem tuam diligo.. I bate d Lye 5 yea I abhorre it, but
thy Law do I louc.
J- We
Amos. i. 4. 83
We fee now, what thefe lyeswerc.which caufed ludah
to crre: they were humane deuifes, and inuentions in
the worfhip of God, defiling and infecting the finceritic
of that worfhip, which God onely approueth. And yet is
the Holy Spirit here pleafed further to nocifi c vnto vs thefe
Lyes of ludah, in thefe words lAfter the which their fathers
miked.
'Their Lyes caufedthem to erre • after the which their fathers
haue walked.] What /**£*>■/ meaneth he f Thofe3which
0 made them a calfe in Horebyand worjhipfedthe molten image, 0 Vf*l. xo£,i>
and turned their glory ,euen their God> into the Jim ilttudeof
an Oxe that eateth graffc? of whom we read, Exod.^z.^.
Or meaneth he thole which fernedftrange Gods in Vr of
the Chaldees? of whom we read, lofuah 14.1. Whatfo-
euer the Fathers were, here meant by our Prophet 3 they
were to thefe inhabitants of ludah their anceftors^ they
were tbeir forefathers : fuch as tooke delight in the feruice
cffalfe Gods.
Their Lyes canfedthem to erre after the which their fathers
walked. ] It is no new th i ng , no ft range th ing,for children
toftriueto'imitatetheiry*{6*r/,that they may be like vnto
them. This doth S. Stephen, Aft. 7. j 1. obiecft to the
fuccellbrs of thefe Iewes: Tee ftiffe-neekfdandvnciteumci-
fcd in heart and earestyee doe alwaies refisl the Holy Ghoft 5 at
jour fathers did, fo doe yee. Your Fathers were aftffe-
neckfd people $ fo arc yee. Your Fathers were of vncircum-
cifed hearts and eares • fo are yee. Your Fathers reft fled
the Holy gho/l ; fo do yee. Tee fttffe -necked and vnctreum-
cifedin heart and eares, ye do alwayes rejift the Holy Gh^fl • as
your Fathers didfo do ye. B y Fathers in this pi ace the Proto-
martyr S. Stephen meaneth maiores , their predecdTbrs,
their anceftors, their forefathers.
What? Are thefe words of S.Stephen extended to all
the anceftors of the Iewes ? Were they all a iliffc-ncckcd
people ? Werethcy all of vncircumcifed hearts and cares i
Did they aS refift the Holy Ghoft ? This may not be ima-
gined. The many and glorious titles! and appellations
G » beftowed
84 The VI. Lectvre,
beftowed vpon that people in Sacred Writ do euidently
make good the contrary. We mud therefore diftmguifh
of thofe anccftors, and forefathers. Some of them were
excellent men, and fincere worfhippers of the true Godt
fuchwere Abraham, Ifaac, Jacob, zndz]\ the faithful!, that
iffued out of their loynes : thefe are not the Fathers whom
S. Stephen meaneth. Other fome there were nordrioufly
infamous for their impictie, for their bloudy tyrannic to-
wards the Lords Prophets, for their idolatrous feruice of
falfe Gods. And theie S. Stephen in his fpeech intendecb.
Thefe are they who in the 78. Pfal.verf.2-. are called, a
fiubbome and rebellion* generation 5 a generation that Jet not
their heart aright ; a generation, whofe Jpirit km not fied-
fasj with god. Thefe are they, who S. Iohn the TSapuH
meaneth, Matth. ^.y. where he calleth thePharifies^Gr-
neration of Vipers.
Thefe are they, whom our blefled Sauiour alio inten-
ded"), Matth. 1 i.$i.& 23.3 3. where he fhleth the Phari-
lies, as lohn 'Bapttsl did 5 a Generation of Vipers. And what
is this generation of vipers , but asP Loriniu faith, pej/imo*
?J£mw™Uin rum parent urn pejpmi fify, wicked fonnes of as wifked
parent?.
Such were thefe Fathers in my text : of whom it is far-
ther hid,that they walked after Lyes.]
They walked after Lyes.} To walfy/m the Scripture
phrafe is metaphorically taken, and hath diuers hgnifica*
tions. For the vnderilanding of the phrafe in my text,you
may know 5 there is a walking afi or trtnh,and a walking af-
ter Lyes 5 or which is all one, there is a walking after God,
and a walking after Idols. We walke after truth) or God,
when from the bottome of our hearts, we thinke vpon,
and do thofe things,which God hath prefcribed vnto vs in
the word of truth 3 when we liue a godly iife,in this pre-
fent world. On the other fide, we walke after lyes, or
after Idols, when we worfhip that which is not God: or
when we worfliip the true God, but vpon a falfe founda-
tion., polluting and defiling his facred worfliip 7 with the
1 foolifli
Amos i. 4. 85
foolifh imaginations and inventions of ourowne braines.
Thus did the ancient Iewcs waike After Lyes 5 which is here
laid vnto their charge: Their Lyes cattfetbern.to erretaft€r
which their Fathers walked.
Hitherto haue you heard the expofirion of the text.
Giue care now I befeech you to fuch letfons as may from ,
hence be taken for our farther inftrudiomandthcrefor-
maiion of our liues. The frrft letfon I take from thefe
words, Their Lyes cattfedtbem to erre ; their lyesti\\tt is,
their idolatrous and falfe worfhip of God,hath caufedthem
t9 erre, hath decerned them. The doctrine is :
When men decline er fwerue from the prefer ipt of Gods
word,tbey ar e forthwith enwrapped mdhvolHedin dectit\ and
cannot but erre.
I thus explicate if. If we embrace not the truth of
God, if we defpife his holy Lawes, if we keepe not his
commandements?we muft ofneccflitiefall into fupine and
grotfelyes. For fo God permitteth. Whofoeuer beieeue
notdietruth,buth3ue pleafure in vnrighteoufnes ; who-
foeuer rccciue not the loue of the truth, that they may be
faued, to fuch fhall God fend ft rong deiujion that they fiajl
heleeue lyes, i.TheJfX 1 1 . Now Almighty God to keepe
his elect and beloued ones from fuch efficacie of crrour,q D^Mi.ja.
from fuch ftrong dclufions 5 how oft doth be admonifli P"»5o.tf,
them, that in no wife they depart from his holy word. I^Htl'll*l8>
q Adde not to my word, neither dimini/h ought from />,Deut,4. r Dcut.<.ii. %
1. TT»rne not from my word, to the right hand or to theieft, 88.14.
Iofh.1.7. Lay vp my words in your heart and in jour J onle • Jo/kij.f.
binde them for a figne vponyour hand% let them be at front lets f %**' *°» ir«
bstweene your eyes, Dent. 1 1; 18, What more obvious in £ ^^4,^.
holy Scripture then thofe Mementoes from the Lord? u Dtat.6 17.
* Hearken vnto my ftatutet , and vnto my Judgements, beepex Vioy.7. r.
them, do them : Remember c my commandements, » keep them Y Vr9y- 1 *•
diligently, * lay them vp y in thy heart: forget not my law* for- z £ro>'*' ,#
fakf tt not: ^attend to my words f leeepe my words> * incline £ p"**'.*©.
thine rare vnto my fay ings. c prov.7.1.
And why I pray is the Lord fo earned to haue his ft a- d p*?.*!©.
9 I tutes,
8<$ The VI. Lectvre,
tutej,his iudgementsfch commandements ,his Unw%his words,
h\sfAj'**£* to be kept by vs i Is it not, becaufe hcc well
knowcih, tbat if we euer ft litle decline orfweruefrom tbefe,
or from any one of tbefe, we are forthwith inwrapped, and
involued in deceit tand cannot chufe ^but erre? Statutes,! udge-
ments,commandernents,lawes,words,fayings. Here are
malt* verba, many words* but res vna, they all fignifie
one thing, and that is expretiable in one word, euen the
word 5 the wwd of God mentioned in my doctrine, /r*/^,
whofe prefer ipt if wee decline or fwerue% wee are forthwith
enwrapped and involued in deceit \ wee cannot chufe bnt
erre.
A reafon hereof I may giue you, out of Pfal. 119.1 05.
where the word of god is compared to &l*mpe, or a light :
Thy word u a Umpe vnto my feet e^and a light vnto mj path*
You know the vfe of a Umpe, or light. Ic is to dired vs
in the darke, that we erre not. Now what is this werld,
but a place efdarknejjt ? Here the natural! man fitteth m
darkpes ', Luk. 1 . 79. he walketh in darkles* Pfal. 8 3. 5. his
eyes are blinked with darknes, 1 . lo h .2.11. hu vnderfiandwg
is darknedi Ephef. 4. 1 8. he it fubieB to the power of dark;
nc(fe9 ColotT. I. IJ. he hath fellow/hip with the vnfruitfuU
worses ofdarknes, Ephef. 5. 1 1, he is euen darkles it fe1fe9
Ephef. 5.8. How then can he chufe but erre, if he haue
not this Umpe ,ot light of God, the wordofgod% to dired
him li-
lt was not vnvfuall,with the Iewes,tofceke tothem,who
c JEfuX 1$. had e familiar fpirits , and to peeping and muttering wi-
zard?. To reclaime them from this error,thc Prophet Efay
cap. 8.2 o. calls them ad legem, & ad teflmonium, to the law
and to the tcftimonie,that is, to the word of god. And why
doth he fo ? He tells you whyjin the words following :
If (faith he) theyjpeake not according to this word, it i/,be-
■ caufe there is no light in them : What can be more plainc I
Where the word ofgodisnot, or dire&ctb nor,therc is
no light, there is nothing but darkpeffc) nothing but
Yoii
Amos. 14 87
You baue enough for the confirmation and illufiration
of roy doclrine, which was,
When men decline, or fwerue from the prefiript of God/
word, they are forthwith enwrapped and involued in deceit ,and
cannot but erre.
Is it fo beloued? If we lezuetheword */<W,are wee
forthwith in err our I Let this be a ftrong motiue to vs, to
giucmore diligence to the word of god, then hitherto we
tiaue done. Lee vs as we are exhorted by S.Peter in his
i.Efift.eap. i.verf 18. Let vs take heedvnto ittas vnto a lights
that Jbineth in a dark? place % tiH the day dawne, and the day-
ftarre arife in ear hearts. Let vs not thinkc any time rnif-
fpcnt,that we beftow vpon this wordofGod%eix her to heart
it, or to read it, or to keepe it. Yong men, wherewithal!
will you clenfeyour wa) es, but by taking heed vnto your
wayes according to the word of God,as you are adui(ed9Pf.
1x9.9. All men I know would be bkiFed 5 but then mufl
they delight in the word of God, and make it their medtto-
tiondoy and night , as it i» PfaL i.X. If we leauc the word of
God, which is the Umpe and light of God,thcn are we forth-
with in darknes ; we are in error..
Is it fo, beloued ? Then fecondly let vs bring and offer
teour gracious God, the calues of our ///>/, the facrifice of
praift and thankfgiuing, for that it pleafeth him for our
direction in this valley of darknes and fradow of death, to
giuevs the //£/>* oF his mod precious word. He hath not
dealt fo with many nations of the earth. Many there are,
that haue not the light of his word. And where this light
is nor, there can be nothing but darknes.
Is it fo, beloued \ Then thirdly is the Church of %ome
very iniurious to the people of God , to with-hoJd and
keepc from them this light of rbe word of God. Is it not
plaine, they do fo, when they forbid the Scriptures to be
translated into any Vulgar tongue, and fo feale them vp
from the vnderflanding of the ignorant and valearned f
They willingly fend the Scriptures abroad in the Hebrew,
Greeks, and Lathe tongues: but what are the common
G 4 people
88 The VI. Lectvre.
— — ______———————— »^ ■»■»
people of any Nation hereby benefited ? Do they vnder-
ftand the Hebrew, Greek? ,or Latin .?
A Papift will anfwer; there is no neceffide that the vul-
gar fort mould vnderftand thofe ancient.& facred tongue*,
f HalforlDire-Thz* Church bath appointed learned men alwayes to in-
flow caf.tf. ftiudi the fimple out of the hake of God, with iuch hifto-
ries and lelfons,asmay be mod fie toedificand help them,
in thewaytoHcauen.
I grant, there is no neceflitie, yea it Cannot be, that the
common people fhould vnderftand, the Hebrew, Greece,
and Latin tongues: but I addc5 it is therefore nccetfarie
that the Holy Scripture (hould be translated into vulgar
and knowue tongues , cu en for the vnderftanding of the
common people: as this day (through Gods goodnes)
we haue them in our EngUfh tongue, not difmembred,
and very much corrupted, as Radford would beare the
world in hand 3 but more perfectly rendred, then euer
was that old vulgar Lam edition, obtruded to the Chriftian
Seff cap %i world for Authentic afi 'by thee Trent Fathers.
% eU'i r- * jfaQ exCeption taken againft the tranfiation of the Scrip*
tures into vulgar, and kyewne tongues , is vainc and ridicu-
lous. They fay,tbatgreatjand maweilous inconveniences
anddifcommoditie3 h3uc fallen out through fuch tranfia-
ttons. How proue they this I They will feeme to proue it
h Sufhylmde ^ fundrv inftance?.
^or; fJ£. i. they tell vs of a * Painter of Pruffia, who , be-
Vuem^'xJoL canfe he had in Luther sCjerman Bible read of Let hi*. in*
GafltiBrifacMb.cctt, aduentured toabu/ehis owne daughter,
de Catabcipujlis. 2. They tell vs of a * woman of k Munfier in Weflphalia,
k' Motxjlerij. u h^haning diligently perufed the hiftorie of Iudith and
dmenfa'san^ HoUfirnes, attempted by the example oUudtth, fccretJy
n*tcrB*tayM. tO ki^ the Btjhop of Munpr.
m Staphyituybi 3. They tell vs of l John of Ltiden>Yiho would beas a
f»fra.p. 494. <* Kmg^ becaufe ra lvfuah wasfuch : and would haue the /«/*-
ntieme^JEnea™**™ °f *»<*»} ™"es> hecaufe the Patriarchs had many.
Syhto in hfuria 4- They tell vs of n Grubcnheimtr, who, becaufe he had
Eocmrum. read ivkGencftSi Encretft and multiptieppptoucd that in their
night
A m o s. i. 4. 89
night conuemicJes, their lights extinguifhed, they might
commie filthinetfcnot to fee fpoken. Thefe foure inftances
are brought by Frid.Stapbjlus in his treatife of the t reflati-
on of the Bible into vulgar idomes.
5. They tell vs oiDauid Georges Tlatauian, who by rea-
ding the Scriptures in hismothcr tongue, was perfwaded of
himfelfe, that he was the fonne of god, and the Meflias. '
6, They tell vs of an Enghfh woman, who hearing the
MinifterofrbeParifli where (heeliued, read out of Ecclef
IS. fomewhat againft wicked womeny which pleafed her nor,
rofe vp from herfeate, and fayd, Is this, the word of God ?
Naj, rather it is the word of the TscuiS. Thefe two latter h>
fiances are brought by Cardinal! Bellarmme hb.l de verbs
Deicap.if.
To thefe, and the former, vrged by tBellarminet and Sta-
fh]lu*,tQ (hew theinconuenience$,anddifcommoditiesof
hauing the Bible in vulgar, and knownc languages, I thus
briefly reply. Shall fober men be forbidden the vfe of
meates and dhnkes, becaufe many fmrfet of them? This you
will grant to be very abfurd and vnreafonable. Soabfurdis
it, and vnreafonable, that the people of God fliould be for-
bidden the vfe of the books of God in their vulgar & knownc
languages, becaufe a few, vnftableperfons, fuch as were the
aforenamed, the Painter of Prujfia, the (fobler of Ley den,
Grubenhrimer, Dauid George ,2nd WO filly women, the one
oiWeftpbaUa, the other o£ EngUnd,&buk6 faricb * treafure
to theirowneouerthrowes.
This my reply agrecth with that anfwere, which0 lunitu o ^nimaduerf.
giueth vnto Be/Iarmine ; Non conucnit, vt propter eos qui abu- in B'U*rm. Ccn-
tuntur mafe,pracltidatur, aut cripiatnr Scrtptura eis, ejui fnnt tr9u'1- ''*• *•
vfuribenc. Itsnotconuenient, that for their fakes who doe'*' ?'
to ill purpofeab ufe the Scriptures, theScriptures fliould be
fealed vp,and barred fVom fuch, as would vfe them well.
Thercafon,which Dr £#^*ki«i,fomefimes Prior of the
Black- fry<rs in Cambridge, for this very purpofe brought
againClMrZ*fiw*r, is altogether as vain e, and friuolous.
The danger of hauing the fBdle in our Englifi tongue hee
prooucd •
90 The VI. Lbctvre.
___i__ - ~ ~— —~ ^— • — - ■ _ _^_^
prooucd after this manner. The plowman hearing chat in
the Gofpell by Sc Luke, Chap. 9. $2. No man that layeth hit
h And on tbeplow,andlooketb baclte, it meetefor the ktngdomeof
God, may peraducnture ceafc from bis flow : likewifc the
baker hearing that, Galat. 59. A little leauen corruptees
whole lumpe ofdew,mvy per-cafe leaue our bread vnleauened,
and io our bodies lhall be vnfeafoned. A I Co the fmple man,
hearingthat,^*fc.$, %9»If thy right eye of endthee, plucke
it ouUandcafiitfrom thee% may make himfelfc Hind, and fa
fill the world full of beggers.
This friarly and bald reafoo of Dr Bucfybamjisnot wor-
f ft* MartyroL thy any other anfwere, then the wi/b of Latimer, p Latimer s
fag. igo+.Edit. wijh was, that the Scripture may be io long ia our Englifh
Und~*».ii7o. t0f,gUe%t\\\ Englifti men befo mad j the plowman, not to lo$ke
back* -J he baker , not to leauen bit breadithcjtmple man ,to pluck.
ant hit owne eye.
See you not ( B eloued) bow iniurioui the Papifis would
be towards you, were they Lords ouer you * The light of
Gods word, the incomparable and heauenly treafure,' they
Y/ouldfiale vp from you in an vnkpowne tongue.
Thiswasnottheprartifeofolde. Of old time, in the
primitiue times of the C hurch ,the Holy Scriptures had their
freepalfage. All forts of people might read them, might
fearch into them, might wage of them. The vnlearned,as the
learned ; the laitie, as the clergie; women, as men ;bafe, as
noble ; y ong, as old 5 all had their (hares In reading, in hea-
rtng^nmeditatMg/mpracliJtngthehcrcd doctrines contai-
ned in the Hcly Scrtptures. There can be no iufl reafon to
the contrary.
For as S.Chryfofiome in his firft Homilie vpon S.Matbew
faith : Tbe Scriptures are eafie to thefltue, and to the husband-
man, to the widdowy and totbechilde, and to him, that may
feeme to be veryfimple of vndcr (landing.
To which purpofc S. Aufline Spi. 3 .advolufitn&fiitmcthi
that Almightie (jod in the Scriptures fpeaketh, at a familiar
friend without dtjfimulation, vntothe hearts both of the learned*
and alfo of the vnlearntd.
The
Amos. z. 4. 91
■ ■ ' ^ -mm mmm ^ ^■^•"-^■^
The like S.#*///avouchethvpon the i. Pfa/. TheScrip-
tureofGodislikf** Apothecaries flop, full of medicines of fun-
dry forts, that euery man may there choofe a convenient remedie
for hit difeafr.
Vpon this ground S.Chryfoftome Hom.ijn lehan.would
perf *ade his auditors, nor onely in the Church to bee at ten- *
tins to the word of God, but that at home alfo, the husband with
thewtfe, and the father with the childe, would talke together
thereof** and would to and fro inquire y andgiue their iudgments:
amdwouldtoGod, faythbe, they would once beginne this moft
approued, and moft excellent cuftome.
Theodoret in his fift Booke de curationo Gracarum sffeflio-
num, feemeth much to reioy ce at the knowledge v\ hich the
Cbriftians generally had in thefacred Scriptures. Our doc-
trine- ( faith he)/> l&owne not onely of them t who are the dollors
of the Church.and Mafters of the people, butalfo tuen of Tay-
lors, and Smiths, and Weauers. and all Artificers : of women too%
notfuch onely as were learned ', but alfo of labouring women, and
Sewft ers, and fer uants , and hand-mat J cs. Neither onely fitti-
z,tns, but Country folkes alfo doe very well vnderft and the fame :
Ditchers, deleters, Cowheards, gar diners, can difpme of the
Trinitie, and the creation of all things.
Thus was it of old, and why fhould it not be Co now in
our daies ? The Holy Scriptures are the fame now,that then
theyvtere. Now,asinthedayesof?F*/£**r/'»/, In Socris ^SeTJ*&'r
Script ur is abundot,& quodrebuftus comedatf? quod par vultu £*]w£, * ^
fugat, There is in the Scriptures plentie, w hereof the ftrong
may eate, and the little ones may [ncke. Now, as in the dayes
©f r Gregorie, Scriptura flumen funt, in quo agnue ambulet, & r EP*P* 'odltan-
Elephat natet, the Scriptures arc as a great Riuer, wherein a dr,4m%
Lambe may walke, andan Elephant may fwim.Now, as in
the dayes o^Theophylatl, Scriptura funt \Lucema quo fur de- f jye i^**
frehendttur. The Scriptures are as a J amerne, whereby you
may defcry ,and difcouer that great theefc, the DcniQ, who
is euer rcadicto fteale away your hearts from God.
Let vs ( dear ely beloued ) follow this lantern*. Let this
ZUwfrofC^jrorWdircdyourfootfleps, Sofliallwebce
fafe.
9t The VI. Lectvre,
fefe from errour. B ut if we will nor follow it 5 if we will de-
clinejivit will fwerue from *>,we (hall be f uddainly wvo/ued,
and inwrappedin deceit, and cannot cboofe but erre : This was
my firft doctrine. I can but touch thefeccnd.
Their ties caufed them to erre, after which their Fathers
walked, ] You haue vnderdood by my precedent expofiti-
on of thefe words, that the Inhabitants of ludah are here
blamcd,for adhering to the blind fuperftitions of their fore-
fathers. The doctrine arifing hence is this 5
In matters of Religion we are not t)ed to follow our fore-
fathers*
This truth Is plainely deriued from my rex t,for if we will
make it our rule in Religion, to follow our forefathers 5 their
lyes, that is, their blind fuperftitions, and idolatrous won
(hip of God, may deceiuevs, and caufc vs toerre» Were
not the elders oilfrael% thus deceiued , and brought into
errour r The twentie Chapter of the prophecic of E<,echiel
makes it plaine, that they were fo: there (hall you finde it
obiecled to them $ that they were podutedafter the manner of
ihtir fathers , and committed whoredome after the abomination
of their fathers %vvc. 30. And to draw them from adhering
to the ill courfes of their fathers, the Lord himfelfe is plea-
fed ver. 18. 19. thus to fpeake vnto them : Walk? yee not in
theflatutes of your fathers, neither ok ferue their iudgements,
nor defile yourfelues with their I doles. lam the Lordyjnr (fodi
Walk* inmyfjtatutes, kfepe my iudgements^and doe them.What
will you more for the confirmation of my propoiided do-
ctrine? You haue alreadie the warrant of Almightie God
from heauen for it, that in matters of%^ltgiou we are not tjed
to follow our forefathers,
Itis backed with an other text,Z*r£. 1. 4. Benotasyottr
Fathers tyour Fathers they heard me wt , they hearkened not
vnto me, faith the Lord. Be not you therefore as your fathers \
Youi 'fathers tempted mc in the defert9Pfatt 9$. 9, Will you
atfo tempt me ? Be not as your Fathers. Your Fathers were 4
fiubborne and rebellious generation) PfaL 78. 8. Will you al/b
btftubhorne,2fo& rebellions ,? Be not as your Fathers. It is out
of
Amos. z. 4, 95
of doubt ; Our fathers mu(l not be followed in euilJ.Yeajn
matters of Religion we arc not bound to follow our Fathers.
If our fathers in their religion were blinded with fuperftiti-
on, and worlhippedGod oiherwifc, then they were direc-
ted by Gods holy word, vve are not to follow them : y ea,we are
plainely charged 7mtto be as they were : Thus briefly of my
Doclrine :
I In matters of religion we are not tjed to follow our forefathers.
This truth ferueth for a reproof e of lefuits^riefls^ecu-
fantsyand all other pop'fljly afTeded within this our country,
who are fo ftrangely devoted to the Religion whereof their
fathers were, that they purpofely (hut their eyes againfttbe
tight of Gods word, & will not furTer it tofhine vpon them.
To whom (hall I liken them 2 They are like to certaine
/*»*/,that dwell in Pathros in the land of Kgyptrwho when
/rra»i*,inthenameof the £*r*/,dehorted them from their
Idolatrie, did as ic were, defying the Prophet,thusproteft,
Ierem. 44. 1 7. We will not hearken vnto thee j We will doe what
feemeth good to vs, as we haue done, we, and our Fathers, our
Kings, and our Princes, fo will we doe, IVe will burne incenfe to
the^ueeneofHeauen,irewillpowreout drmke offerings vnto ,
her. Forfo long had we plentie ofviRuals^wc were wcllfvefaw
no euitl.
rtDoe not out popcBngsin England now fing the famefongf
Call them * ad If gem, & ad teftimonium: call them to the t Efa.S. 20,
»?r d of God. Their anfwere is readie at their tongues end :
we will not hearken to it : we willdoe^what feemeth good to vs :
as we haue done, we, and our Fathers, our Kings, and Princes
heforevs.fowillwedoe. We willperfeuere in the Religion
profelfed by our Fathers, and reviued in Quecne Manes
dayes. Forfo long,as that religion was on-foote, we had
p'entie ofvitluals^ we were well, wefawno eui/l.
Wretched men and womcn,as many of you,3sare thus
wilfully addicted to the fuper flu ion ofpopery,tzkeydtL heed,
that the words of the Lord, Efa. 6. 10 giuen in charge to
the Prophet, to be conueyed to the tor*/, be not in euerie
point
94
The VI. L kc tv re.
poyntappliable vnto you: Maket be heart oft his people fat,
make their eares heauy.fhut their eyes ; left they fee with their
eyestand bear e with their eares 9&vnderftandwith their heart,
and convert .and be healed.
& /«•«*.! 3.13. Will the a Ethiopian change his skin, or the Leopard
his fpots I Then will our countrymen of the popijh feci:
change from the religion of 'their forefathers. Their firme
refolutionis line and dye in the religion of their father s9
r 4».D, itfoj. is made apparant by their Y fopplication,to the mod pu-
iiftnt Prince, and orient Monarch, our gracious Lord,
King Iambs; one branch whereof,is this : W* reauesl
no more fauour at your Graces handsfhen that we mayfecure-
ly profejfe that Catholike religion, which aU your happy prcde-
cejfors profejfe d j from Donaldm the firsl converted,vnto your
CMaiefties peereleffe mother.
y Preface to To this purpofe doth r DT Kellifon recite vnto the K 1 ng
the King, before a jong catalogue of his noble PredccefIbrs,to moue him,
bis Surrey. tf p0flible, to embrace their Religion. B ut (God his holy
namcbebledcdforir) all in vaine.
When Fridericke the I V. Elector of the Sacred Ro-
mane Empire,and Count Palatine of the Rhene,was by
a certaine Prince aduifed,for his religion to follow the
- , < example of his Father Lewis : his * anfwer was : In relioioht
Ezecbl ao. non PArentfimi n0» motor um cxempla (eejuendajed tantum vo.
la nt as Dei: In religion we are to follow, not the »exam pies
of our Parents, or our anceftors, but onely the will of God*
And for this refolution he alleaged the fore-cited teftimo-
nie of the L ord out of t he 1 o. of E^echiel; IValke yee not
in the flat utes of jour fathers , neither obferue their iudge-
ments,nor defile yourfelues with their Idols. lam the Lord
your God; walk? yee in my ft at utes. 1 doubt not, but that
our gracious Soueraigne, King Iames, hath euer had,
and will haue a like anfwer in readinetie, to (lop the
mouths of Kellifony and allothers, who haue dared,or fliall
attempt, to moue his royaH Maiefticlox hisreligion to be
like bis predecdTurs.
God
%
Amos. i. 4.
95
Godgiucour King the heart of a lofiua • a heart ftcd- a J^.14.1 j.
faft and vnmoueable in the true ferutec of the Lord our
God. Though fomeof his Tredecrtfors hauc bin decei-
ued to fall downe before the bead in the Jp*ca/yps, and ro
worftip his image, yet good God, fo guide our King, and
bleiTc him with a religious people,that He and we,and bis
peoplc,may now- and euer more fcare thee,and ferue
thcc,in finccritie and truth,to the glory of thy
great name, and the faluationof our
owne foules, through
lefus Chrift our
Lord,
p^osta^ff^'ypy^^
H E
Q^teX1^^
9*
The VII. Lectvre.
AMOS 2. y.
But J will fend a fire <vfon ludahswditf/wU devour e
the f daces of lerufdem.
THrcc former Sermons haue caricd me paft the
preface, and the three flrft parts of this prophecie
againft Indah : the fourth, which is the Conmi*
nation, or Denuntiation of the iudgements of the
ZWagainft Iudah and ferttfatem, remaineth to be the fub-
iecT of this my prefent difcourfe.
'But IrviH fend a fire &C.
Thefe words are no Grangers to you. You haue met
with them fiue times in the firlt Chapter,and once before
in this. Their cxpofitionj their diuifion,theDocflrincs
illuing from them, the VCqs and applications of the Do-
ctrines, haue diuers times from out this place founded in
your eares. Yet now, (the order, obferued by the Holy
Spirit in deliuering this prophecie, fo requiring it) they
are once more to be commended to your religious atten-
tions.
May it pleafe you therefore to obferue with me three
circumftances. £*&* St*omo&0> &.£"**
I. Qui* comminatttr : Who it is, that threatneth to
punifli. It is the Lord. For, Thus faith the Lord, I votii
fend.
a. , Quomodo puniet: How, and by what meancshee
will punifh. The letter ofmy tznt is for fire. I mil fend
Afire,
3. <3*' pmiendi : Who arc to be punifhed : And they
are the inhabitants of the Kingdoms of Indak, and the
chcife
A M O S 2. 5. 97
chief e Citic thcr cofjernfalem. I will (end a fire vfon Indah,
and it /ball deuonre the palaces of Iernfalem.
In the precedent prophecies the comminations were a-
gainftthe Syrians, the Fhiliftines^thtTjriansthtSdomites,
the Ammonites, and the Mottoes, all Gentiles and (han-
gers to God ; but this commination againft the Urns,
Gods owne friends,and children. / mkfend a fire vjon
Judah.]
/] Who a forme the rnountaines,and create the winde, * Ami 4.1$;
and declare to man what is his thought, and make the mor-
ning darknes, and tread vpon the high places of the earthy
/ mil fend. /, who b breake downe , and it cannot be b uh 12.14,
built againe ; who (huts vp a man, and there can be no 0-
pening 5 / ml fend. 7, who c fpeakes, and it is done, who c Tfai^.n'.
commands>and it ftandeth faft. / will fend a fire vpon /*-
dah^and it fhaU deuonre the palaces of Ierufalem.
This fire, which the ZWfendcth vpon Indah, is not fo
much a fire properly taken, as afire in aEguratiue vn-
demanding. It betoken cch that defolation, which was to
betide the kingdome of Indah tznd the chicfeft Citie there-
of fern fa/em, irom hoftiie in vafion. 1 mil fend afire.
This commination began to be fulfilled in the dayes of
ZedechiasJKSngof Indah. The biftoric is very memorable^
and is briefly yet diligently defcribed in the 2. Chron. 3 6.
and in the i.Kings a 5. and Ierem. $$.& 51. In thofe places
you may readj how d Nabuchadne^czar King of Babylon, <{ \Sim.\^\.
came again!! lerujaUm, pitched againft if ,befieged it,tooke
it. You may read how he e tookc King Zedeckuh prifoner, c yerf% 6.
dew his fonncs before his face, put out the Kings owne
eyes, bound him with brafen fetters, and carried him away
to Babylon : you may read, how ( Nebnzaradan.Czptaine f y;Tf.S.
of the guard, and chicfe Marfliall to the King of Babylon
dealt with Icmfalem. He 8 brake downe the wall thereof, -,
and burnt with firethehoufcofthe Lotd,rhe Kings houfe, s \^^
cuery great macs houfe, all the hou(cs,and palaces there.
Say now 5 did it not fall out to Indah and Iernfalem}zc
cording to this commination ? / mil fend a fire vpon Indah
H and
<>8 The VII. Lectvre.
and it Jhall demure the pallaces of Ierufalcm.
This defolation being thus wrought vpon ludah, and
lerufalemfry the Chaldees 5the lewes, fuch as efcaped from
the (word, were carried away to Babylon, where theyliued
in feruicude and bondage, to the Kings of B.ibyhn for
h i.Chre.tf.ii. h threefcore> and tenyeares. This was that famous dt porta-
tion^ commonly filled the Capttuitu of Bah) Ian ,froin which
vnto Chiist are numbred,^^^r^.i.)fourteene ge-
nerations. When the yeares of this captimtie were expi-
red, and the Monarchic of Perfia was fetled vpon King
Cyrus , King Cyrw (lirred vp by the Lord, made a procla-
mation, whereby he permitted the /ewes to returne into
i Eya i. j. their country, and to » reedifie the Ttmple of the Lord at
lerpifalem.
The Icwes now returned from their captiuitie,w herein
they llued three/core and ten y ear es without z Ktng, without
a Prince^ wirhouta/rfm/Zf*, withcutan Image % without an
JfyM, without Teraphim,(jns it is witneiled,£/^3,4.)could
not but with much ioy,and great alacritie, vndexthego-
k E\ra z. a. uernment of their new Prince, k Ztrubbabel, fonae of
Shealuel, and their new High- Prieft, Ie/btsab,Conneo{fo-
^ada^ betake thcmfelues to the building againc of the
Lords ho ufc in lerujalcm.
The building was begun 5 it proceeded } but was foone
1 £73-44.13,14. hindred,by the decree of ] Artaxerxes^Kmg of Perfia. So
& i.£/fr.i.;o*the vvorke of the houfe of god at IerufaUm^ mceafcd for
<££eS414 fome ten yeares, till the fecondyeareof theraigneofZ)*-
1. j r.x. jo. ^ j fonne 0f Htftafpss ] King of Perfia : by whofegraci-
n £7*46.%. ous n decree for the aduancementof the building, the
building was againc fet on foote, and fo diligently atten-
ded , that in the ° fixth yeare of the raigne of the fame
o y»r.i c. ^ jng,King Daripts, it was finiflied j as it is dcliuered, E zr*
6. vs. Thus was the hottfe of godlike Temple of the Lord
p /#to».i.io. in Ierufalcm, after P 46** yeares confummate , and dedi-
cated,
0 Zach. 1. 14. 1 Now once againe was the Lord of hoftes iealous of /<?-
e>8.il rrtfatcm^nd for Sin^ with a great iealoufie : now againe
were
Amos. i. 5. $9
were r old men, and old women,ro dwell in Ierufalem,*nd r Za(h- *4*r.
boycs,and girles to play in the (beets thereof: now againe
was Ierufalem to be called la Citie of truth, the mount awe *f £ zacht.i.
the Lord of Hofies, the holy mount aine ; and the Iewes, which
in former times were e acurfe among the heathen,now be- 1 zacb.B.tf.
czmc a bleffing: now againe were they u the people of the u ZadtM.
Lord9znd the Lord was their God, in truth, and in righte- ,
oufnejfe. Thus were the people of 7*<k6,through God his
fpeciall goodnes, Melted with ioy and enlargmenr : for
fo much wefinde regiftred,Z<rc£.$.
What did the people of ludah, for fo many ftreames
of Gods bounty deriued vpon tbem,render vnto the Lord
their God? Did they (as meete was) x take rp the tup ofx P/Tntf/i^i*
faluation ? did they c ai vpon the name of the Lord ? did they
pay their vowes vnto the Lord / Did they, as they were com-
manded, Zac h. %.l6? did they jpeake the truth euery man
to his neighbour f did they execute the iudgment of truth and
peace within their gates ? did they imagine no eu\fl in their
heart s^ont again It another 1 did they louc no falfe oathes ?
What faith the Prophet Malachie to this I He confetfeth
chap. 2.10,11. that the people of ludah deal treacheroufly
euery one againfl hu brother 5 that they violated the conenant
of their fathers 5 that they committed abomination in Iern*
falem; that they prophanedthe holineffe of the Lord- that
they married the daughters of a firange God ; and chap. 3.5.
that they were forcerer syadulterers, falfe fwearers, oppreffors:
and verf. 7. that eueu from the dajes of their fathers they
departed from the ordinances of the Lord, and kept them not.
Is not enough faid againft them ? Then adde yet further §
they corrupted the Law>they contemned the Gofpell, they be-
beaded John Bapift, they crucified Chrisl, they perfecuted
the *Apoftles. Impiety of fuch an height and eleuarion
could not but preface a fearefull downefali.
This their downcfall is in a figure foretold by the Pro-
phet Zacharieydizp.i 1.1,2. Open thy dores,0 Lfibanon,that
the fire may deuourerthy Cedars. Howie Ftrre treeffor the
Cedar is fallen7howU yecOkesofBatkan>forthcforrcftofthe
H X vintage
ioo The VII. Lectvre.
vintage is come downe. What Zacharie doth in a figure,thac
doth Chrifi foretell in words proper and fignificant,£»/b
x 9.42. where beholding the Cirie of lerujalem^nd weep-
ing ouer it he faith: The dayes flail come vpon thee, that
thine enemies flail cafi a trench about thee.and comptjfe thee
round, and keepe thee in on euery fide : and /ball lay thee cue*
with the ground \and thy children with the e,and they flail not
leaue in thee one flone vpon another,
Vedro M*xU T*"s wu9Ki^U, this vtter defolation of the Citic leru^
Jnyiti$\mf>eratJ't™>forcto\dbyZacharietind byChrift-, by the one in a
in refpafauo figure,by the other in plaine termes, was brought vpon that
fag. 1 16. itately Citie by Titus, fonne of Vejpapan, after the incarna-
^Ti*" Jl£e*w tion of Chrift, threescore and eleuen yeares,as Genebrard,
a Vam: impttie- threefcore and twelue,asF unccim.x hreefcore and thirteen
Uanturyt vei e. as Y others, in the fecond yeare of the Emperor Fejpafian*
quorum lora, <*• Jt was befieged for the ipace of fiue moneths : in which
fHOi baltheo$>& time there paired many aifaults,many skirmifhes,much
c^er^/ri- Aaughter,with wonderfullobftinacieand refolution. The
tan. BiMttlxc.fotmm meane while afflicting the Citie was fuch^as no hi-
cone. Tom. 4. ad ftorie can parallel I.
Vomin.io.Tri- when their ordinarie fuftenance was fpcnt,tjbe flefli of
b''famt impeUe- * borfes, affcsjogf.catsfatsjfsakes, adders, feemed good vn-
bantur ytcome- to their tads. When this foodefailed, they were driuen td
ierent fiercora cat euen thofe things, which vnreafonable creatures will..
bourn, & quod- DOt eat# a Q{ t]iejr Jcther 5 lether bridles, let her girdles,
™npfl™™*^toker floes ,2Lti& the like,they made for themfelucs rneate.
t™Hm"londZbOxe dungewis a precious difh vntothem. Purgamenta
qnatuor nttmmis elerum, thefnrcddingsof pot-hearhscaft our,trodden vn-
yeniebatur.Vot. ^£r foote,and withered,^ ere taken vp again e for riourifh-
^' r . ment. iJMiferaBilis ctbus, efca lachrymabtlis : Here was
]x^dhHieroU miferable meat, lamentable foode, yet would the childe
lym.hbj.cA*. d fnatchit from his parenr,and the parent from his childe,
d Kapitbant pa- c,jen from out hh iawes. Plertfy etitm vomit w efca fuit9
rentibwfii^pa- ^-^ £qefippHs 5 fome toprolong their liues would eat vp
S23fiJ?*«tay*fc* others had vomited.
buipreferebatur. Among many other accidents in this famine at lew/a.
Hrfh ihid- A?»,one is fo memorable, that I cannct wcllpalle i; ouer.
*Io/epbu$
Amos :. j. ioi
'/*yty£w,atieyc-vvitoes of this their miferie, tells vs of a e *>< *<*•/**««-
woman,a mother, dfarie9eieazars daughter, who Cooke f# ***"# »»•
from her owne brcfts , her owne childe, a harmelelle fuck-
ling, a filly infant,did kill it, and did cat thereof. My au-
thor faith ; that this vnnaturall mother tooke her ten-
der babe, as it was fucking, from her bred, and thus
fpake vnto it. f Litle infant \ poore wretch , in vrarre, in f uifau u in
famine, m feditien9for whom JhaU I preferue thee f for whemf4HS \n W^^
(bail I fane thee aline f If then lme% then rnnft be a Jlaue tefame,& fidmh-
the Romans: but famine preuents thy feruitnde^ yea andne> *•*[<***>
the mutinous I ewes are mere cruelly than either the Romans, Mtri'
or the famine Be thou therefore mihi cibus, feditiofis furia,
hu manx vitx fabula : Be thou meate to me, a furie te the
mutinous 9 and euen u mock* of the life of man. When
fliec had thus fpoken, (he embrued her hands in the bloud
of her owne fonne$ (he boy led the dead bodie,and eat
the one halfe : the remainder (hee referued for another
repafte.
The mutinous Iewes drawne by the f fent and fauour g c»nt*mlnatif-^
of this meate, brake into this wtmanshoufei they threat- ?"" 'winrkUote*
ncd to kill hcr,vnleire (hee would fhew them, where her^"'
meate was laid. Shee told them, fiiee had meat indeed,
and had referued it for her-felfe? notwithstanding, fith
they fo vrged her, (hee would fhew it to them. So (hee
brought them to the reliques of her fonne. At the
light thereof, they fhrunke backe with feare, horror, and
attonifhmenr. Then the mother, mercilelfe mother,
with great boldnetfe faid thus vnto them: This meate,
which you fee, is indeede fart sfmy owne fbnne : it was my
* deedete kill it : eat yee of it: for I hauc eaten. TVtli jeu u - . ^^
. x. t , ••/•### J a Factum mtnm.
be mere tender than u woman ? mere ptttfull than a me-
ther f eat yee of it : I bane eaten. If you will not east
it, it /hall remuinefor mee his mother. A mother/ No
mother, but a monrtcr (hee was, that could aft fuch a
prodigie.
Well: What with the extremitie of this famine, what
with thefuric of the (word, what with fickncdc during the
H 3 time
ioi The VII. Lbctvre.
SeeVedrB Mcx - timc °^ tnis * arre aga,°ft fcr*faiemtthctc « periflied in /*r*-
4 «'» (&c /i^ vfXt/alem-* and tne Prouincc adioyniog, as k Eufebiw, I Orofms,
refpasa*. and m other Authors affirme,^ hundred thouj and men able
k fa chronica! to bearc Armcs. B ut if wc will beleeue n Iofepbtuyt Ie »,and
r4"- Do 75- prefent at that warrc, there died eleuen hundred thoufand,
Tar'^gT9' or a million j and one hundred thoufand. And Jo/epbm h\%
m Cornelius #• report is fubfcribed vnto by °Zonaras and Iomardes, •
Sustonixs ap*d Befides thefe now dead/ww*, morbo)ferro9 partly by fa-
0/wyiam ioro w- mine, partly by ficknetre, partly by the fword, there were
nDe hello iu-daic ta^en captiue to the number ofpp7.thoufand,or as sfome
lib. 7, cap. 1 7. one hundred thoufand, fould, and difperfed in the wide
yndecics centum WOrld .
miiUa.& Eufeb. xne iewes tnu8 dead,and fcattcred, what became of their
b^"c4*le^ g1orious cittie l'r*f*l"»?The holy Temple there was burnt,
o ItlldLipfutm their ftrong and high wals were thrownc dov\ ne } all the ci-
notu odTacitum tie became waft and defo!ate,and fo it rcmaines to this day.
M-?-f*S-5 19- Certainly it is befallen Indah and lerupalem, according to
piifepb.yhfu- tfrls commination in my text : / mil fend afire vfon Iudab»
*Cafpodorchr»nie. and ** fi*U demure t he palaces a/Ierufalem. Thus farrc haue
thus films *v-you the words of my text expounded. Now to thedo-
fifiani Iudeacap clrilie.
ta centum millia you hauc heard Godsiudgments againft the kingdome
\Z%ZZd?L°f !tidah> andthc gIoricus Cltie I'rufalem denounced m
Masr<fper£. the fame words, as his iudgemenrs were againft the Syrians,
Chronicad Jn. the 7>bihfti*es,\\\% Tyrians^hz Edomttesjthe Ammonites ,and
%9.Cbr.7}. ihzCMoabites. The Syrians, the Thtliftines, the Tjrians,
the Edomites, the Ammonites, and the Moabites^ were aliens
from the Common wealth of JfracU9 they were Grangers
from thecouenant of promife 5 they had no hope, they
were without God in the world. Butthefe /ewes, thefe In-
habitants of lftdah and Iernfakm , were of the Common
wealth of/frael: God made his coucnant with them •, they
were not without hope* they werethepeople of the Lord,
and the Lord was their Godryet becaufe they finned againft
the Lordfis theforenamed Gentiles did,the Lord was plea-
fed to deale with them, as with the Gentiles ; euen to fend a
fire vpon ludab^hkh hath long flncc deuouted the palaces
©£
A M OS. t. 5. 103
of lerufaUm. The do 6t rine which from hence I commend
vntoyou,is;
I IVhofoener doe imitate the Heathen in their impieties, they
1 are in the Lords account no better then the Heathen^ andfiaQ
be punifbed as the Heat hen.
God is abfolutely vnparriall both in mercy, and Judge-
ment, A©e?«»»*«tf»f V**» without refpedl of perfons, hec /
iudgeth according to euery mans worke, i.Pet. 1. 17. lew
or<7'sf//^ksnotniatcrialljif they be obedient, they ftiall
Hue and flourifhiifthey berebctlioiufhzy fhall die & perifh. rlfetf.ta.17.
Sundry other rplaces there are in both Te(taments,*/^and *•<*** 19.7-
new, which I might aJIedge to (hewjthat with God there is {f/.^'*' *^*
wo refpeci of perfons. Mat.%%*.
By Terfons I meane,notthc fubltance of man, or man Mar. n. 14.
bimfelfe, but his outward qualitie or condition; as Conn- l**.*o.ii.
trey ,fexy parent age ,T¥eaitb,poHertie,nobi/itie, wtfedome^ lear- •*&* !°»34«
ning, and the like. According to thefc, God in Judgement g^l 'J*
refpeð no man. Wbofoeuer he be, lew, or Gentiie,ma\et Eabe£6. 9!
or female, poorc and rich, bond or free, learned, or vnlear- CoUjf. $. 1 f.
ned, that feareth God, and worketh righteoufnefle, hee is
tcceptedwith God, ^#ao.35-butlet/<r»>,or(7*»f//<r,maIe,
or female, poore or rich, bond or free, the learned or vn-
learned, worke wickednelTe before the Lord^nd he flialbc
without partialitiepuniflied, lob 34. 19.
Such hath euer beene the pradife of the Lord. Lazarw
his pouerty did not hinder him from faluation,neither did
the rich mans abundance free him from damnation. It was
no impeachment to Comelim, that he was a Gentile, nor
immunitie to Indat^ that he was a lew ; Sanies throne could
not fhield him from the wrath of God, neither did Das/ids
(heepfolds avert from him the ble flings of God ; Sfau was
the elder brother; yet God hated him, Jacob was the youn-
ger, yet God loued him. Neuer did any perifh in obedience,
neuerdidanyprofpcrinrrMiw*. Certainely god hath no
refpetl of any mans per fon, for his outward eftatc, qualitie, or
condition. God (pared not the Angels fox their excellence,
nor the old world for their multitude 3 nor Sattl for his per-
H 4 fonage
\
104 The VII. Lbctvre.
fonage, nor AhfoUn for his beautie, nor the l*wa for their
prerogafiue, nor Icrufalem for her goodly buildings. From
this vnpartialiric of God in his workes or iuftice,my propo*
fition (lands good,
Whofoeuer doe imitate the Heathen in their impieties, ar§
| w the Lords account no better 7 then the Heathen, andjhallbi
f unified as the Heathen.
Will you a rcafon hereof? Itisbccaufethc Lord takes
tmpietie For impietie wherefoeuer he findo ir, and for fuch
doth punifti it. And he finds it euery where. For the eyes
Ci.cfoon. 1^9. of the Lor dc runnctoand fro throughout the whole earthy
t Pro*. 1 *. j. and are in 'euery place to behold as well the cuill, as the
x M* l6%l SoocJ« His eyes are uvpon all our waves ; he feet h* all our
y lib \ ?. 4. goings,he 7 counteth all our fleps,no iniquitie h x hid from
%itrt< 16, 17. him. This doth the Prophet leremie. Chap. 3 2. 1 9. wall ex.
pretTe ^Thineeyes, 0 Lord, are open vponaU the wajes oft bo
fonnes ofmeny togiueeuery one at wording to hie vt ayes 3 and ac-
cording to the fruit of his doivgs.
This the very Ethnickes^ guided onely by Natures light*
haue acknowledged. Sybil* in her Oracles could lay,
n<u7iK&.7a>pi*o&ns,ctyuvtfvQ'ej}ri<£7m*7*, The Almightie
and inuifible God, he onely feerh all things. Hejiod could
fay, TiiiT* FWftoo* o93a*fc»V, God hat h an All-feeing eye;
a Capttivi. Plant m could fay> a Eft profeBo Dsus, qui, qua nosgertmm^
audit % o-videt ; DoubtleiTe, there is a God, who both hea-
b Metamrfh. reth and feeth whatfoeuer we doe. A nd b Ovid could fay,
lib. 1 3. jjjpiciunt oculis fuperimort aha tuft ue : Thereis a God aboue,
cTbalts intern* who hath iu(l eyes, beholdeth all the doings of mortal!
isms Anfuna men. c Thales of A4iletum<> the w ifeft of the feauen, being
himinumDeos asked, whether mens enill deedscould be kept clofefrom
falUnnt : 2^€ qq^ , jq0j fy j he, nor their eutll thoughts. The Hierogly-
^UrXrllb] ?hick> *hc my flicall, or xnigmaticall letter whereby the E.
eaf.i. &bioi<. g]ptt*n* * ould haue God to be vnder ftood,w as an eye. And
taert.Ub.utn v\ hy fo?But as d Pterin* faith, becaufe Dem iSe optimm waxi-
TbJs. mH4t the great Q0d of Heaucn, is mundi oculus, the eye of
AWengtyh. thcvsorld;
tJXffim ^ may be fuch was the conceit of that auncient e Father,
■•■".' ** v>ho
Amos. x. 5. 105
who feyd of God, that he was totus ecufos $ wholy an eye *
He giues his reafon, auia imnia videt ; becaufe hee leech all
things All things arc to the*i>/ or God y**»* '£ 7i7r^\/(^ir«
iM^and opened^ fecne as well within as without.] So faith
the Author of the Epiftlcto the Hebrews, chap. 4. 1 3. All
the impieties or man, in deed, word, or thought, are mani-
feft vnto the Lord : he feeth them all.and for impieties will <
punilh them.
Well faith l LjpfiusiCulptcomts^Hfitfmt poena femper efi ^{^tnnpanti^
Paine is alwayes the companion of a fault. And C againe, W. 1. cap. 16.
Cognatum immoinnatHmomnifcilniifcelerisfMpplicihm$.ntTflJi,id* '*?• *4«
wickedneife brings a punifhment with it. As the vorke is,
fo is the/*? 5 tf c^c onc ^c 'cadie,the other is prefect. h Ne- £ fyf*******
uer did any man foftcr within his breaft a mw^ but ven~ni ' ,*'f•,^
£*4«** was vpon his backe for it. If there be imptetie, there
cannot be impttmtie. Witncf fe the bletfed Apoftle S James*
chap. I.I 5. Sinne9r»hen it isfinijhed, bringitb forth death. And
S. Paul^^om. 6. z$.The wages of finne is death. Many are
the texts of holy Scripture, which I might alledge to this
purpofc. I will for this prefent trouble ) ou but with one.
It \%, PfaKl 4. 1 6. The face of the Lord is agasr.fi t htm that du
itiiHy te cut iff the remembrance eft hem from the earth.
Fronuhefc now-touched considerations ( flrft that AU
mightic Gid in iudgemtotacceptethnoperfons^ then, that
his Al-feeing eye beholdethwhatfoeuer impietie is done,
not onely in our workesand words, but alio in our moli re-
tyred thoughts ; thirdly, that in iuflice euery impiette is to
receiue a due punifhment) from thefc confiderations my pe-
tition (lands firmeand vnmoueable.
I JVhifiener doe imitate t he Heat hen in their impieties ,t hej
1 are in the Lords account no letter thin the Hiathen,andfjail
1 he pmni/hed as the Heat hen.
HereletallgoodChriftiansbeadmoniftied, with their
greateO carefulnclfe to looke vnto their wayes, that they
walkenotintheby-pathcs ofyw»',toimitatethc Heathen
in their impiette s Q*t attrahit adfe cu/pamt nonpotefi e finger €
f*n4M,idy thi Hugo Cardinal*** Thinkc not that thy.prero- i fmmtnt. /»
gatlUC Hth.n.
io6~ The VII. Lectvre.
gatiue of being a Chriftiancan be a fhield vntothee. £Vi-
k Jugufi enchk. ftianus k nomine , non opere, A Chnftian in name not in deed,
ad Laurent.ca.i, may be called a Chriftian, but is no Chriftian.1 Chriftianta
I Bernard Sen- ag fe • s ^re$ MomjMi, (^hrtflij (o muft he be irmt at or fanftit a~
tis i A Chriflian is hcireto the name ofChrift, and therefore
mud be a follower of Chrifi in holinefle. A Chriflian ( fayth
S. Attpue, if he be the A uthor of the Booke m de vita Cbri*
Lb c t6 fttan* J ^ C^rtfltan *s * name of iu ft ice, of goodnefle, of in-
m * .x .**/>. , fegntie, 0f patience, of chaftitie, of prudence, of humiiitie,
of courtefie,ofinnocencie, of pietie. A Chriflian is he,who
is a follower of Chrift,whois holy,innocent,vndefiIed,vn-
fpotted, in whofe bred there is no wickednefle 5 who hurts
no man, but helpeth all. He that can truely fay : I hate not
mine enemies, I doe good to them that hurt me,I pray for
them that perfecute me,I doe wrong to no body, 1 Jiueiuft-
\y with all men, hie Chriflianus efl, he is a Chriftian.
But, if in theprofeffion of Chriftianitie, a man liuesthe
life ofaf/^r^^ the name of a C^ri/?w» (hall doe him no
nG 5'19* pleafure: Ifhe take delight in the uworkesoftheflefiyimdviU
terie, fornication, vncleannefle, laciuioufnctfe, drunken-
netle, hatred, variance, wrath, ftrife, or any like finne,
Godwill forfakehim, the holy Angels will flie him, the
bletfed Saints will deteft him : the Reprobate fliall bee his
companie, the Deuils his fellowes, hell his inheritance,
his foulea neft of fcorpions, his bodie a dungeon of foule
fpirirs 5and at laft both bodie and foule (hal eternally burne
in fircvnquencheable.
Wherefore ( dearely belouedj fuffer a word of exborta-
© £a/»M 1.1.1.3 ({on. ° Have jou finned* Doefo no more. Flee from finne as
from the face if a Serpent .For if you come too neere it.it will bite
y on : the teeth thereof are at the teeth of a Lyonflayingthefoules
tfmen. So fayth Ifo:/«/ch3p.2 1. 1. Flee from finne at from
the face of a Serpent.Sinnc I Its like a leauen that will leauen
the wholelumpe: Its like a feab, that will infecl the whole
flocke : Its like a flaming fire, that will burne the whole
houfe:its like a wild Horfe,that will cart his rider into hell;
its like a wild gourd, that will poyfon the whole pott-, its
like
Amos. i. 5. 107
like a plague, that will deftroy the whole cittie j its like a
p two edged fwerd, the wounds thereofcannot be healed.
The therefore from finne^as from the face of a Serpent. And eucr p Ecc *K * '" 3"
remember what befell /#i*£ and Ierufalem for their finnes.
77;^ deft fed the Law oft he Lord, they kept not his commaun.
dements, their lies catifedthem to err e, after which their fat hers
walked ^ therefore hath t he Lord fent afire vponludah^hich '
hath devoured the palaces of Ierufalem.
Thusfarreofmyfirftdoftrine. A fecond followeth.
I take it from the condition of lerufalc m. She had faire
appellations. She was called ihsftrgin, and the daughter of
ludah. Lament, i .15. .The daughter of Sion. ver. 6. the cittie,
that was great among the nations, and a Princes among the Pro-
uinces, ver. J .The holy Cittie.lAzu^.S.The Cittie of the great
King. Mat. 5. 3 5. The Lordhc chole it, he de fir edit for his
habitation, he faid of it : This is my refffor euer, here wiH I
dwell, for J haue a delight therein,? k\. 132. I4.Andyetnot-
withllanding, Ierufalem is rafed from the foundation, fhec
is vtterly destroyed. It is befallen her according to this
commination in my text, I will fend afire vponludah,whicb
fhall deuffure the palaces o/Icrufalem. My doftrinc is 5
GodwiUfeuerely punifh ftnne, euen in his dear efl children.
This S.Peter avowethji.Epiftle 4. i7.faying : Judgement
mufl begin at the houfeofGod, Hi, meaning is, that the pu-
nishment and chaflifement of finncs beginncth with the
Saints and (eruants of God, in whom as itwerein ahoufe,
or TewpU God dwelleth.lfchey who are mod familiar with
vsjdo (inneagainft vs, wefrctandgrow difcontented.The
rnoft familiar wirh God are his faithful! ones, who fill the
houfeofgodywhich is his CW^.lfthefefinneagainfl God,
can God take it well jHecsnnor. He will punifh euen his
faithfull ones. So fay th Sc Auflme, Epifl. in.Ad viSoria-
num 5 Propter peccatafua etiam fantlt flagellant ur, the vcrie
Saints of God are fcourged for their finnes. You fee my
doctrine confirmed 5
j God mll(euerely punifh finne euen in his dear eft children.
The reafonis giu;n by S. Aufiine in his Booke of fiftie
Homilies,
io$ The VII. Le ctue.
Homilies, Hemil. 1 i. bccaufc ItiflitiaefljVtpnniatpeecatnm^i
UapartofGodsiufticetopunifh finac,apart of his Atlme
tufttce 5 So doe the Schoolei call the InfticeefGodyby which
he iudgeth and punifticth offenders. Of this Inflict of Ged
it is faid in our Englifti Liturgie : It helengeth to Godinflly to
pumfifmnes, Yea, fo doth it belong to God, that God is not
iuft> vnlelfe hepunifi finne.
The vfe of this doctrine is vrged to vs by S.Ptt* I .Epift.
Chap. 4. vtrf. 1 7. 1 8. If God will fcuerely punifh his ownc
children for their finnes ; Viudgement mnfl begin At the honfi
of god 5 what (h all become of ftrange children, children of
Belial? Whit Jballbe the end of them, that obey not the Gofpfll
of God f Andiftht right tow fcarcely befaned, where Jhallthe
vngodly andfinntr apptart f
To this purpofe is that of our bid fed Sauiour It fa Chrift
Luk. 23. 3 1. Ifthtydot thtfe things to a green t trttjvhatjhall
be dont to tht dry I It is, as if he had faid more plainly thus 3
If God, my Father, fufFer me, who am innocent and with-
out finne, who am like agretne and a fruitfull tree, Co grie-
uoufly to be afflicted* and to be hewen downe, as if I were
a drjtrtt, how much more will he fufFer you, who are (in.
full, and rightly compared to dry and barren trees, to be af-
flicted, and to be hewen downe? The like argument doth
the Lord bring again ft Edom. Itrtm. 49.12. 'Behold they
yphtfe iudgementy was net to drinkt ofthtcup, haut ajfurtdly
drunk* n> and/bait thou altogether got vnpunifltcd / Thou fhalt
goe vnpunijbcdi but thou/halt furely drinkt of it.
Wbatfhall I more fay I Let vs diligently weigh, what
hath alreadie beene fay d. Lay we it to our foules and con*
fcien ccs. We haue fcene, that the infinite Inftice of God re-
pay eth vengeance for finne \ euen vpon the heads of his dea-
reflchildren. The inhabitants of Judah, Gods inheritance*
great lerufalemjhe cittie of God,the glorious templethere,
the houfe of God , for finnts pollution haue beene brought to
destruction.
Chrifthimfclfe, the onely begotten fonne of God, the
weH-belouedfQnneofGod;hcinwhom alone God is well
plcaied;
Amos. z. 5. 109
plcafed,becaufe he <* ferued with our finwes, and was r made q *. f«r. j. 1 1.
Jmnefor -z/j ,hc was wounded for our tranfgreffions 5 he was f r#- r £/^ 53- f •
^»/*r **r iniquities 5 his backc was loaden with (tripes, his
head with thorucs> his bcdicwii hero (Ting, his fuulc VM*rh
curling.
Thus fwcetcSauiourhafl thou fufferedfor our rebelli-
ons, for our tranfgrefCons, for our iniquities : the cbafiife-
ment of our peace was vpon tbee^nd with thy ftripes we are hea-
led. It fell out happily for vs(beloued) that (Thrift, who
knew no finne, ft\ou\d. be made finite for w,tbat we, who bore
ibout with vs, a f bodie effin, might be made the righteouf- ***' '
netTeofGodinhim. Beingthus by Chrift reconciled to
God, and wafted, and clenfed from our finnes through his
precious bloud, take we heed, that it happen not to vsc ac-tx tt,2tiu
cording to the true Prouerbc : The dog is turned to his owne
vomit againe, and thefow that was wafhedy to her waBowing in
the mire. Let vs not henceforth be nferuants vntofinne 5 let u *l?>* *• ft
vs not yecldour members as xmftruments ofvnr'tghteoufneffe x Ftr* 1 P
vntofinne. Why Qiould we 7 crucifie to ourfehtes the fount X H<h' *'*'
tfGodafreJby and put him to an open /home i Let vs
rather yeeld our felues, ourfoules, and our
bodies, feruanrs vnto God 3 for fo,
lliall our * fruit be in bolineffe, *K8m,4. 21.
and our end euer lifting
fife, So be ir,_ c
g^ag^ygyyg^
Tb«
no
The VIII. Lectvre.
AMOS. i. 6,7,2.
Thus fay th the Lord,For three tranfgrefsions */Ifrael,
and for four e, 1 will not turne away the punifhment there-
of-^ becaufe they fould the righteous for Jiluer, and the
poor e for a paire offhooes.
That pant after the dujl of the earth on the head of
the poor e-^md turne ajide the way of the me eke, and a man
and his father willgoe in vnto the fame maidfoprophant
myholy*2S(ame.
And they lay themfelues downe <vpon clothes layd to
pledgery euery altar •, and they drinke the wine of the
condemned in the houfe of their God.
F{
tOr Ifraeis fake, Amos the peculiar Prophet of Ifraely
hath hitherto made knowne vnto Ifrtel, what God
his pkafure was, concerning their neighbour- Nati-
ons. The Judgements of God again ft the Syrians ,the
Pkiti/tines, the Tjrians, the Edomites% the Ammonites, and
the Monbites were fir(lmauifefted:thcn followed his judg-
ments again ft lttdah. Thefe might haue ferued Ifrtcl in
(lead of To many mirroursjor looking glafles,wherein they
might haue beheld the judgements, that hung ouer their
heads alfo.
From the judgements of God denounced to forreine na-
tions) the people of #r**/ might thus within themfelues
a <0M**4* haUC reafoned: Our God! W\\\\siwayesaremdgement ;he
is a God of truth, without in iquicie ; iuft and right is he.
The SjriansytfaPhiliftines, xhzTyrians, the Edomites, the
t/immonitcs,
Amos. i. 5. in
,_ — '-» ' * ' *"^*^— * * 1 — — ^»~*^
Ammonites , and the Moabttes, mu(hhey, for their mifdo-
ings, be punched? How then ftiallw* efcape i They iiliie
people,neuer knew the holy v\ ill ofGod$and yet,mu ft [bey
bemeafuredwiththelincofdefolarion? What then lhall
be the portion of our cup, who knowing Gods holy will,
haue not regarded k,
Againe, from theiudgements of God pronounced a-
gainft ludah, the people of Ifrael might thus within them-
fclues haue argued : Godb miviftnth bu ittdgementsin vp- bPfal.9.7.
rightneffe. He threatneth deflrudion to our brethren, the
people of lfidab : that people, v\ horn all that faw them,ac-
knowledoed to be the c tieflcd/eedoftbe Lord-, that people, c Lf**6u9*
that was the d plant oft be Lords pie a fur es 5 that people, with d #4.5.7.
whom Ged placed his c/*»#*4r*>; vpon that people will cvfai.114
the Lord fend a fire,to deuourethem f What then (hall be the
endofvs ? They our brethren of Iudah, baueprcferued a-
roong them Religion, the worftip and feare of the Lord,in
greater puritie then we haue done $ and yet will the Lord
fend a fire vpon them, to demur ethem ? Certainly, our iudge-
ment cannot be farre off.
!> Amos hauing thus prepared his auditors the Ifraeiites.to
attention, maketh no longer delay 5 but beginneth to deli-
uer his melfage to them, in the words, which I haue now
read vnto you : For three tranfgrefftons */"Jfraell and for four e,
JrvMnotturncavtaj the pumjbment thereof &c. Herein, for
our more direct proceeding,may it pleafc you to obferue
with me,
1. Autoritxtemfermonv 5 The authoritic of this Pro-
phecic: Thtu fay th the Lord,
\Z. Sermonem ipfum 5 TheProphecie it felfe : For three
tranfgrejftons */Ifracl, &C
IntheProphecie,asfane as this Chapter leadeth vs3
we haue,
" 1. Reprehenfiomm 5 A rcproofe of Ifrael for fi nne, vcrf.
6,7,8.
Enstmeratmenu 5 A recital of the Benefits, which
God had heaped vpon IfraeJ,wr£ 9. 1 o. 1 1.
3. Exprobrationem \
IIZ
The VIII. Lectvre.
3. Exprobrationem; A twitting of Jfrael with their vn-
thankcfulneilc, verf. 1 2.
4, Comminationem ; A threatning of punifliment to be-
fall /jfrw// for their finnes, z/rr, 13, to the end of the
Chapter.
The 'RfprehenfioH is firft $ and firft by vs to be considered.
In it we may note,
~x. Agenerallaccufationof^^/: Forthree tranfgref.
fions 0/Ifrael, and for foure.
z. A protection of Aimightie God againft them : /
mil nst tttrne array the pumjhmmt thereof \
3. A rehearfall of fome grieuous fiones, which made a
fcparation between e God and Ifraeli Becanfe they fold
the righteous for (ilncr, and the poor e for a patre of/hoes $
and fo forward to the end of the eyghth verfe.
You haue the deuifion of my Text. Now followeth the
expofition. The firft thing we meete withes, Autoritasfer-
monu, the authorise of this prophecie.
Thus faith the Lord} Jehovah. Now the thirteenth time is
this great Name of God, Jehovah, offered to our deuouteft
meditations. We met with it in the firft chapter of this book'
nine times 5 and thrife before in this : and yet, by this name
Jehovah^ is not God knowne to vs. We know him by the
name ofaflrong, omnipotent, and All-fufficient God, but by
his Name, Jehovah, we know him nor. Abraham, Ifaae, &
Jacob, by this Name knew him not : it is io recorded, Exod.
6. 3. Nor can we by this Name know him. For this Name
isaNameofii//*w. ItdefignethGodvntovs,notbyany
effect of his, but by his EJfence: and who euer knew thcEf-
fence of God ? who was euer able to define it i
cTtt GMti»ia The f fchoole-men fay, there are three things whereof
dearctms Ca- they can giueno definitions One i$9th*t firft matter, out of
thol.nrit.nb.1. yvhich all things were produced : Thefecond is, Stnne% that
**t% u hath deftroyed all : The third is, God, who preferueth all.
The firft, which is the Philofophers Materia prima, tbey
define
Amos 2.6. 115
.. — , — — — »
define not obfummam informitatem, becaufe it is without al J
forme : Thefccond, which is mans bane,5/»^,thcy define
not obfttmmam deformitatem, for its exceeding deformif ie :
The third, euen God, the prime caufe of all his creatures,
they define not obfummam formofitatemfax his tranfeendet
be^utie, 1 1 pleaferh the Schoolmen fometimes t hus to play t
with words. For the matter they are in the right.
It is true : S De deo nonpoQumus feire, Quid eft : We can- S Jq*i».par. i-
not attaine to fo great a meafurc of the knowledge of God, ^,**f*i7 -
as ro defi ne w hat he is. W hen the Poet h Simonidcs was asked j, c,v. de ?i*t.
of AT. Hifro,wh*t God is ? He wifely for anfwerc defired one Veorum.ub.i,
dajes refpite,2ifei that two, then f outre - flill he doubled his
numbenatlafyofhis dday hegauethisfora reafonr.j^w-
to diutiuscortftdero, tanto mthi res videtstr obfeurior - the more
I confidcr of this matter, the moreobfeorc it feemeth vnto
mc. Cotta in 'l Tullie faid not zmitTCy Quid non fit Deusjitikt i lJ/id-
quant quid fit ,dixertm ; I can with more eafe tell, what God
is not,thca what be is. This gocth for a truth in the fchooles.
k De Deofcire non poffumus quid jit, fed quid non fit .-we cannot kJquin»p*r. u *
know of Gpd what he is j but what he is not. So faith Saint ***** ****&
* Auguftinc 5 Facilius dicimtu quid non fit ,quam quid fit Dew j l/tt/M» **•
We can more caiily fay, what God is not, then what he is.
And what is he not ? The fame father in his 23. TraSt
vpon the Gofpell of S. lohn will tell you : Non eft Detu cor-
put, non terra, non caelum, non luna, non Sol, non StcUajioncor*
for alia ifta. God is not a bo die, he is not the earth, he is not
the Heauen, he is not the UWoone, he is not the Suune, he is
not the Starres, he is not any of thefe corporall things.
. From hence fprang thofe Negatiue attributes of God,
which we meete with, either in the f2cred volumes of the
NewTeftamentyOT in thewritings of the ancient Fathers : m i.ttw.i. 17.
from hence is God faid to be mimmortall, invifible, nvn-n^I§j*A'r
corruptible,0 incorporealJ,P inerfabIe,ine(timable,incom- 6s£?cmhh*o.
prehcnfible, infinite, <i imm?*fe, vndiuided, vr.uariablcvn- p *#*? M *erb.
changeable. Allthefefhcw vnto vs, not what Gcd ts, but^M^m.i.
what he is not. And w hofoeuer thus thinketh of God, as he 1 Bcr"«rd!><*-
is fct forth in thefehis Negattue appellation, ^though hereby }™",™cmm
I he
ii4 The VIII. Lictvre.
he cannot altogether find out what God is,pie tamen cauett
quantum pot eft y aliquid de eofentire, quod nonjit, faith S. Ah-
ftinedeTrin lib. i.cap. i. yet his religious care is, tocon-
ceiue fomewhat of Gody that he is not.
You fee,it is eafier for vs to by, what god is »*/,then what
he is : eafier for vs to conceiue of him by his Negative attri*
butesfhm by his ajfirmatiue.Yet by his affirmative attributes
arc we brought to fomc knowledge of God. For hereby we
r Gew.ii. j j, know, that he is the r etterlaflwg Oi,the f moft high Goethe
t ?£m!6 1'7. * 0Hely "ft 9°* 5that ^e li u °mmi>otent> anQl x boly> an^ y *"fi
u Gw.17.1. " and* merctf lull, and gracious t*nd long- fujferingMdgood,and
x A$oc .1 j.4, true.
y Dtut.^n. Whatfoeuer is verified of God in either fort of his Attri-
7 £x««34^- butcs 3 Affirmative or Negotiue, it is all comprifed in this
one name of God in my text ; his name Jehovah. For this
name lehovahjs the name of the E fence of God:and what-
foeuer is in God, it is his Efence.
a DeDso^ot. It was one of 8 Vorftius his foule errours to deny the
tlDift.yfj,^ ffuth of that vulgarly receiued Axiome : Nullum omnsno in
Deo accidens ejfe. Jt is fimply and euery way true : There it
no accident at all in God, God he isprimum ens, his being is
from all eternity ; he is forma fimptix, a pure forme,no fun-
ice!; there is nothing in God, which is not God 5 there is"
nothing in God really diuerfc from the elFence of God ^
there is nothing in God obnoxious to imperfection, fepa-
racion, or change 3 therefore it followeth again ft Vorftws,
rhereis»0iW*/aW atallinGod. GodhzLlchouab : heeis
abfolute/y and totally etfence.
Thus fats h lehouah] By this name Ichouah, we are taught
three things.
Firft, that God of himfelfe, and through himfelfe, hath
alwayes beene, now is andeuer (hall be. So is this name
by a Periphrafis expounded, Reuel. 1,4. Cjrace be vntoyou,
b StromatMj. ane) peace from him, which u^which was, and which is to come.
1 * '&*&$"' ^n^ ' Reft*t* 1 6* 5« Thou art righteous, O Lordfvhich art, and
DiHinorttm dog- waft, and/halt be. This expollnon of th is name Iehou*h, is
mutum. g i u cn by b Clemens *Alcxandrimu$Xi& c Theodore tsu Cyrm-
A M 0 S. 2. 6*. ii j
yT/jthat/tf/j^^foritsfignificationis, «»r, He that it.
Secondly, we are taught by this name lekouab, that the
efience, or being of all things created is from God ; accor-
ding to that, AUs 17. 2 8. In him we /me, and men /, and home
our being 5 and that, 7ty». 1 1. 3 6 . Ofbtm,andthrongb binu%
and to htm are aS things. ,
Thirdly, we are taught by this name Iehouab, that God
doth giueisjf* reale, a rcall being to his prornifes & threat-
nfngs: thztheis vtracijfimuv and conft ant ijfimu*, mo ft true
and mod conftant,in doing whatfecuer he hath promifed
orthreatned.
This confideration of this great Name, febouab, may
yeeld much comfort to all the Eie& of God, and his faith-
rullonfs. Though they fceme to d drinks the dregs of the* EMi>*7'
cap of tremblings and to be euen fwallowed vp of e tribnlatu a tyw.8, j 5,3^
an, of dtflrejfe, o(per/ecutiont of famine, of nakedneffe, ofpe-
rili}o(ihcfwerd 5 though they be as killed all the day long,
and accounted as (heepe for the daughter ; yetheercby,
they may be well allured, that all the good things promifed
to them in the holy word of God (hall in their due time be
accomplifhed. For God who hath promifed, hee is the
Lor dyht is lebouab.
Againethis confederation of this great name lebouab,
may Itrike a terror into the hearts of the reprobate and vn-
beleeuers* They { pro/per in tbi* world, they encreafe inri-
cbes, they bane more then heart cauwi/b, their eyes ft and out fP/*!.7J-i*-
withfatnejfe, they are citthed with viahnce^u with a garment ,
they are compared with pride, at with a cbaine, they are not
in trouble ,they arc not plagued like other men : yet may rhcy
heereby bee allured, thatallthe euill threatned to them
in the holy word of God, (hall in due time ouertaketherru
For God, who hath threatned hee is the Lord, hee is
lehouah.
Thus faith the Lord] lehouah. Sundry other obferuati-
onsvpon thefevecy words info many fyilabks deliucred
flue times in the fir ft chapter of this book, and twice before
in t his fecond chapter, haue beer ctofor e been commended
I 2 to
u8 The VIII. Lectvre.
innumtrapcccata, the multitude of their finnes. Forwhicb
heisvnwiilinganylongcrt© forbcarcthem : whereupon
foUoweth bis protection againft them,/ will not fume away
thepunifiment thereof.
For three tranfgreffions of Ifrael, and for (oure, I will not
tnrne away thepumfbment thereof 1 The meaning is ; if once*
if twice, yea, if a third tim e only the Israelites bad offended
mee with the greeuoufaelFe of their tranfgreffions, I could
haue tolerated them, and would nothaue caft themfrom
out my fight : but now $ whereas afourth ume,/t/>j#.r &f<t-
pius, againe and againe, they relapfeand fall backe to their
impieties, and with a fliameleife forehead, make no end of
finning; certaftat fententia, I am refolucd,nomore to recall
themtomyfauour,buttoJeauetherotothemfelues : that
obftinate and indurate,as they are,in the multitude of their
abominations , wherein they haue fo deepciy plunged
themfelues, they may fuddenly bee caft into the pit of de*
flrudion.
Now from thefetwo firfl parts of this prophefie,thc ge-
neral! accufttion of Ifrael for (inne, and the Lords protecti-
on againft them for the fame, ariferh this leilon,
God is euer in open heftdtty with f finer s.
Ajtnner ouer- valuing the vanities wherein bis delight \s-
placed,firft neglefteth Godjhtri hatethhmx Thus arTcfted,
hewouJd, ifpoffible, difarme God of his authority , pull
his power from him, and caft him out of his ftate. Hee
could wifli, there were no immortality of the SouJe, no ac-
count to be made of our actions, no reward,no reuenge,no
Iudge to punifli. So willing is bee to bathe himfelfe in the
imaginary contentment and pJeafures oifinne. lean put
no great difference between this/inner and an Atheifl. T he
4}heifl thinketh, there is no god $ ibisfinner wiftieth, there
were no God.
Now god, who feeleth the pulfe of this finners heart,
and fearchcth hisinmoft thoughts, &feeth his traytorous
affcclion,can he be at peace with him ? King Ioram fayd to
ifbtSy zKing.p. 22, IsftfeaceUhu I lebu anfwered, what
peaee,
Amos. i. 6. n9
peace, ft long at the whoredomes of thy mother Iczabel, and her
witch-crafts are fo many I Thisfinner happily willlooketo
be at peace with God : but he is (bone anfwered, What hafi
thou to doe with peace ? What peace with God doefl thou
lookefor, fo long as thou cafteft away hisfeare, andlieft
wallowing in thy fanes ?
Imuft grant it : God is the God of peace - the Scripture '
faitintmore then once, Rom. 1 5. 3 3 , and chap. 16.20. and #
in * other places. But what is this to thefinner f Nothing ? c'r'%h* »•
at all. For the fame Scripture will allure him, there is no l ryjjf^x.
peace to htm \ Efaiafi. 22. and 57. 12. To the Gnner the tTbefoi*.
£*r</ will (hew himfelfej ejuafebeBatorfortit, as hce is called, Hebr.i^xo.
lerem. 20. 1 1, hee will (hew himfelfe as a flout warriour.
And for fuch he is defcribed,D**r.3 2.41. There thus faith
the Lord concerning finners : If I whet my glittering fhord,
and mine hand take hold on indgement, I wiS render vengeance
to mine enemies tand will rewardthem that hate me, I will make
mine arrowes drnnlewtth their bleod,andmy fwordJhaB deuoure
their fiejh ? To like purpofe is that, which we read of Gods
dealing with finners, Pfal.7. 1 2. He whets his [word, he bends
his bow, and makes it ready, hee prepareth for them theinftru-
ments of death, he ordaineth hie arrowes again/ft hem. So hau C
you my doctrine cftablifticd,
God is euer in open hoftility with finners.
Is God euer in open hofiility with finners ? Confider this all
y ee thztfeare God$ remember it all ye, that beare the image
of the Almighty. The (inner, that is ouertaken with three
tranfgreffions, and with foure, thatlieth in bis finnes, and
walloweth in his iniquities, his cafe is foarefull, his eftatc
lamentable. God proclaimeth againft him openwarretmoEt
certainedeftru<5tion, andwttinot ttsrneaway hispuniflmevts
from him. Let it (Beloucd) rouze vs vp from that fleepe of
finne, wherein we haue too long retted. AH the good gifts,
and benefits of God, which God hath beflowed vpon vs for
our good , we haue abufed to finne. God hath giuen vs vn-
derfiandingto meditate vpon his holy Iawes,but our vnder-
fianding we haue peruerced to the tranlgreffion of his holy
I 4 Lawes,
no The VIII. Lectvre.
Lawes. God hath giuen vs tbt mil to loue him aboue all
things and our neighbours,as ourfelues 5 bur we haue di-
uerted our m3 to the contempt of God,and the hate of our
neighbours. God hath giuen vs the tongue to powre forth
his praifes, but our tongues we haue defiled with impure
oathes^and ougly biafphemies. God hath giuen vs, hands
forinftruments tofeedthepoore9andto defend them, but
the flrength of our hands we haue wafted in crueltieand ra-
pine. In a word, God hath giuen vs our foules, and our
bodies, all the faculties of the one,all xht members of the
other, all, to doe him feruice ; but we haue imployed all
tohisdifhonor.
Dearely beloued,what fnall wedoe? The beft aduife
Icangiue,is thar, which Chrift giucth hisvSpoufeinthe
Canticles, chap. 6. 1 3. Returne^eturne.O ShuUmke ', re-
turne jeturnefh at we may behold thee. I thus paraphraie it :
Returned O my Spoufe, daughter of Ierufalem returne,
returne to me, returne to thy felfe, returne to thy former
feeling of my Grace, returne, that both my fclfe and all
the cempanie of Angels , may fee thee, and rdoyce in
thee.
This Spoufe of Chriflis the mother of vs all, r^r holy
Catholique Church , in whofe bofome we are nourifhed.
Take we then the aduife giuen vnto her, for an aduife vn-
to our felues. Returne we from our euill wayes, returne we
from our three and foure tranfgrejftons^ returne we from all
our iinnes, returns we to the Lord our GW,that both heand
all thecompanie of Angels may fee vs3and reioyce in vs.
(JHutet vitam , qui vult accipere vitam, faith. 9, Augufline
Serm. i.de tempore : if wee will enioy the bUffeU life di
Heauen, we muft change our -nicked life on earth. If we
will not change ir, but will (till beare about vs whorifli
looses, theeuifc faces, proud 6*rrt/,couetous thoughts, ma.
licious mtndes , luftfull ejes , fiandering /*»?£#*/, bloody
hands , and drunken defines (from which God Almigbric
defend vs all) our portion muft bee the accurfed death
of Hell. God mil not turne away his puwjhmevts
from vs.. Thus.
A M O S. U 6. Ill
Thus far of 'the gener all accufat ion ofl/rael, and the Lords
protection againfl them 5 in thofe words, For three trs.nfgref*
forts of lfrael,and forfoure, I will not tnrne away the punijb-
rnent thereof. It followeth,
Becanfe they fold the righteous forjiluer, and the foore for
a paire of jhoes.
Here beginneth the reherfall of thofe gricuous firmer,
which made a reparation betweene God and Ifrael. In
thefe words two finnes arc fpecified \ Crueltie^and Couc
toufnes. Their Cruelty I note in felling of the righteous,
and the poore : their Couetoufnes, in as much as they did it
fox finer, and for a f aire of Jhoes, I rake the words in
their order.
They fold the righteotuforfilutr ] A man may be faid to
be righteous, either by imputation, or by vertue^or by compa-
rifon, or by courfe of law. The righteous man by imputation
is he, whom Hrf£*^4 fpeaketh of,chap. 2.4. Theiusljhall
hue by his faith. There ihtiuft or righteous man is he, to
whom the Lerdimputethnot hisf.nnes, which he hath com
mitted. The righteous man by vertue\sheywhom Dauid-
fpeaketh of, PfaJ. U.3. If the foundations be defireyedywhat
can the righteous doe ? There the righteous man is he,whom
we call virum bonum, a good man. The righteous man by
comparifon is he, whom Habakjzuk fpeaketh of, chap. 1. 1 3.
Wherefore holdefl thou thy tongue, when the wicked deuouretb
the man >that is more right eousjhcn he. There the righteous
man is hc,that is the lejje wicked: the fewes,i hough v\icked,
are yet called righteous in comparifon of the Chaldeans, who
were more wicked. The righteous man by courfe of law is
he, v\ horn Efay fpeaketh of,chap.5.2 3.fF* vnto them which
iuftifiethe wicked for rewarded take away the rightzottfneffe
of the righteous from him. There the righteous is he, that
hath a right e 0 us tzufe: and this is the righteous man in
my text; whom the Ifraelites are faid to haue fold for
filncr%
They
m The VIII. Lectvre.
They fold the righteous for fitter 3 For /titter, that is, for
money. The like phrafe we hauein Mtcah>chap. 3. 1 1#
where it is (aid of the Prophets of Ifrael, they diuine for fi-
ner-, that is, they diuine only for monyes fake. For monye*
fake to condemne the righteous, it is indent piaculum j it is
a very heynous offence, not to be purged without deepe
fatisfa&ion. And therefore in the forecitcd place of Efai,
chap. 5. 2 3 . a woe is denounced to fuch offenders. Salmon
faith they are an abomination to the Lord, Prou. 1 7. 1 5. He
that iuftifieth the wicked tand he that eondemneth the tuft : euen
they both are abomination to the Lord. I may not now enlarge
my notes.
You vnderftand, what it is,f 0 fell the righteous for fitter
It i s,tO to take away the right eoufnes of the right eotts from him*,
and that is,to be hired By money , bribes ,or rewards ,to giuc
fentencc again (1 the man, whole caufe is iutt, and rtgh*
teous.
They fold the right com for fitter 9 and the pooreforapaire
of (hoes ] By the poore here we may vnderftand the caufe
of the poore : as in Amos f.ii. They afflift the tufitthey take
a bribe }and they tttrne afide the poore in the gate. They turne
afide the poore in the gate ] that is, they turne the poore man
out' of his right: they ouerthrow the poore mans caufe in
iudgemenr.
A gaine,by the poore here, we may vnderftand the man,
that is in miferie; the man, that is vn worthily afflicted 5
the man,that is toffed,turmoiled,grieuoufly dilquieted by
fome mighty wicked man.
This poore man, the Ifraelites did fell, *v*w \WV/^W,
fay the Sept uagint; pro calciamentis, faith the Vulgar Latin:
they fold him for fioes. The word in the originall is
CD^JPS of the dual/ number. It fignificth, two fbocs.
Our new Englifh tranflation well rendereth it, t/ipaire
offioes.
They fold the poore for a poire offboes J If theyy*/</,fom€
bought. Such buyers wcfindej^fiww 6\8. Theytookeor*
dcr
Amos. z. 6. ii
y
der to buy the nc edie for filuer ,and the poore for a pair e of
fioes. There they are bought ,hexe they are fold : and all for
A pair e of [hoes.
For a paire of Jhoes ] Ic is a pr ouerbiall fpeech 5 a fpeech
fit to be vfed,if we would fignifie a thing to be iitle or no-
thing worth, of fmall eflimation, of vile price. TheJike '
prouerbiall fpeech we bauc, Proa, 1 8.2 1 . There it is faid
ofthe man,that rc/pecleth perfons,that he will tranfgreflTe
for a peece of bread. For a peece of bread, that is, for the
vileft giftjforche bafeft commodicie. In which fence fito
faid once to Ccelinsi frufto pants conduct potefi, vel vt ta*
ceat,velvt loquatur : A man may hire him with a peece of
bread, either to fpeake,or to hold his peace*
We now vnderftand what our Prophet meanerh in
thefe words ; They fold the righteous for filuer, and the poore
for a paire of (hoes. They] The Ifraelites,the* heads of * Micab 3. ir,
Ifrael, the ludges of Ifracl 5 they fold ] they circumven-
ted, they beguiledjthey betrayed the righteous ] him,whofe
caufe was righteous,and iufl : they fold therighteous forfiU
uer] for money, for a bribe,for a reward: and they fold
the poore ] the needy man,the man afflided,or his honefl
caufe,/*r a paire of [hoes] for a morfellof bread, for any
bafecommodiciCjfor a trifle.
They fold the right eons for filuer, and the poore ford paire
cfjhoes] Here the ludges of ifracl are taxed for Crueltie^
and Couetoufr/e([e : for OWy,becaufe they fold the righte-
ous 3and the poore : for Couetoufnes^ becaufe they fold them
for filuer, and for a paire of [hoes. The leflbn which wc
may take from hence,is this,
Cruelty and Couetonfnes in ludges and Afagi/Iratesyare two
ofthe (tnnes,for which God bringeth States to ruine.
You fee it plaine in my text. God would not turnea-
way his punifhments from Ifrael, becaufe ofthe frailty
and (ouetoufnes in the ludges of Ifrael. Thefe fins are mofl
eminent in ludges and Magiftratcs, but arc rcproveable in
aH
i24 The VIII. Lectvre.
all forts of men. The Cruell and the CouetoHstbe they of
whatfoeucr rancke in a Common wealth, they are very
burdenfome to God himfelfe. God himfeffe in this chap-
ter verf. 1 3. cryes out againft them : Behold I am f re fed
VYidcrjouM a cart is frejfed3that u fall offbeaues.
The time will notfuffermetoinlarge my meditations
vpon the difcouerieof thefe two finnes 5 Crueh and Coue-
toufnes. I (hall haue occafion to meete with them againe
in the beginning of the next verfe 5 where they are ampli-
fied, and may hope for the benefit of your new attention.
For the prefent,let vs be admoniQied, that we fufTcr not
our felues to be ouercome of thefe or any other fins.
Stmt ! It produeeth very lad and dolefull effects. It
blindethourvnderftandiog, while it taketh from vs the
fupernaturall light of diuine grace j it frainerh anddefileeh
our confeiences, with its filthineile 5 it accufeth vs before
the Lord of grieuous iniuriesdone againft his Maieftie:
it impouerifheth vs,wben it fpoiles vs of all fpirituall good j
it difhonoreth vs,wbcn it diffameth vs in the fight of the
Angels, and the whole Court of Heauen ; it holdeth vs
captiue,anddepriuethvs of all liberty of well-doing 5 it
bindethvswiththechainesof euillcuftome; and brings-
vs within the danger of falling daily from bad to worfej
vainer at nos in boms naturalibus, occidit in gratuitU , faith
Cornelius Muffw B, of Bit onto: it woundethvs in all the
good faculties of our nature, and (layeth vs in the free
gracesjwherewith God hath beautified our foules.
You fee (dearely belouedin the Lord) you fee what a
tyrant Sinne is. It ftoppeth vp the fountaines of Grace,and
hindereth the ftreames of hcauenly comfort from com-
ming to vs. Yet 5 yet our life is nothing, but a trade of fin-
ning. In vs, in our flefh, there dwelleth no good. Day by
day , yea many times a day? we tranfgreife Gods holy
Commandements, we heape fmne vpon finne9 and repent
What remainetb, butthatwepowre forth our prayers
to
Amos. i. 6. 12,5
to Almightie God, that he will be pleafcd to giue vs true
repentance for the wickedncsof ourfore-paiTcd hues, and
in bis good time to loofevs from this bodie of finne,and
to couple vs to himfelfe in Heauen : where we may with
the whole mulritudeof Saints, fing vnto him an Halle-
luiah: Bt(jfi»g,fdH*tio*>benortghrj,Andp<n9€rfo t
vnto him tb*t fitteth on the throne ^At.d to
the Lamb* for euer and euer,
Eucn fo be it.
The
116
>'-.C-.- i— t-JL^l a €
The IX. Lectvre.
AMOS 2. 7.
That pant after the d»H of the earth on the head of
the foore^and turne afide the way ofthemeeke: and a
man and hit father will goe in to the fame maidejo fro-
fane my holy Name.
And they lay themfelues downe <vf on clothes laid to
fledge* by euery Altar ; and they drink e the wine of the
condemned in the houfe of their God.
OF thofc grieuoua finnes, with which the people
of Ifrael are in this Chapter charged, two were
touched in the former verfe : their Qrneltie% and
their Couetoufnejfe. They fold the righteom and
the foore, this was Crueltie : they fold them firfiluer, and -
for a paire *ffl#es $ this was CoHetoufnsjfe. Now in the
beginning of this 7. verfe are rhofe two finnes amplified :
Their Couetoujneffe thus: They were neuer fatisficd, till
they had caft downe the righteous and the poore to the duft
of the earth : Their Crueltie thus : They were not content
thustohaue exhaufted and fpoyled them, but did alfo
confpire againft,and gape after,theirliues } for They par-
ted after the duft of the earth on the head of the poore. B eforc
we take a further view of thefe finnes, Crueltie and Coue.
toufmjfe 5 let vs for a while examine the words themfelues.
They may fecmeto be very intricate and perplexcd,by the
diuerfitie of the readings.
The word in the originall is eaM&KOTl The Sep.
tuagint do render it, d ^ro vu&vnf , that tread vnder f ootc
vpon the duft of the earth the heads of the poore. The
V»lg*r
Amos. z. 7. 117
Vulgar Lam hath £>ui conterwt, chat breake, or bruifc vp-
on the duft of the earth,the heads of the poore.The ChaU
dee Paraphrafl hath, Qui contewnunt, who defpife,as it were
the dull of the earth, the heads of the poore. But thefe ex-
preticthefenfejthey render not the word. For *]KW pro-
perly fignifieth to fetch winde, to draw breath , and by a /
metaphor, to fwallow downe, tofupvp,todeuoure; or
eameftly,feruently,andwitbpleafuretodefiretodoeany
thing.
By this phrafe then our Prophet giueth vs to vnder-
fland, that the Ifraelites, the rich and the mighty among
them, did wich delight behold the duH of the earth vpon the
heads of the poore ; that to them it was a pleafure, to fee the
poore by vniuft exaclorsoppreired,throwne to the ground,
trodden vndcr foote.
Which fenfe our Englilh Bibles feeme to point at. The
Geneva Bible harh, They gape oner the head of the poore in
the duH of the earth. The late Church Bible, They gape for
breath oucr the head of the poore in the duft of the earthy or
They pre ffe vpon the head, OTyTbey tread vpon the head of the
poore tnthe daft of the earth. The new tranflation,7^tf^»*
after t he duft of the earth on the head of the poore.
This varictie varieth not the fenfe. Howfoeuer for the
the firft word we read , They gape, or gape for breathy
prefe,or tread,or pant ,ouer,on,or vpon the bead of the poor ey
yet is not the fenfe varied. Themention of the duft of the
earthy keepcth that entire.
The duft of the earth] Old a Samatu in b Iofeph Ben- a rw-ni/a
Gorton, tells vs or an ancient cullome among the He&rewes uatjib.i^,cap.^,
concerning fuch as were impleaded or arraigned before b c^.44.
their Iudges: Theywercto (land atthebarre in mourning
attire,with duft vpon their heads. If to that cuftome our
Prophet here alludeth, as Drufim thinketh, then arc the
Magiftrates of Ifrael hercnipped, and checked for felling
thecaufc of the poore to their rich aduerfarics, thereby
making to themfelues vnlawfuU,and excefEue gaine,and
lucre.
The
ix8 The IX. Lectvre.
The dujl of the earth on the head of the f core ] The cafli ng
of dufi or earth vpon the head, was of old and long time a
ceremonie, whereby men in fad and dolefull plight were
wont to expretle their griefe. Ment ion is made of it, lefi.
7.6. There it is faid, that hfiua, and the elders oflfraet, to
tefline their griefe for the ouerthrow giuenthem by the
men of Ai7 rent their clothes, fell to the earth vpon their
faces, and put dufi vpon their heads. They put dufi vpon their
heads. So I . Sam. 4. 1 1. the "Beniamite that brought the
heauy newes of the Arks of the Lord taken by the Pbili-
fiines, and of the death of Hophni & Phinehas jhc two fons
of£/#,in toke of his griefe came to Shiioh9With his clothes
r ent?and with earth vpon hi* head. He came with earth vpon
ku head. The like we read, z.Sam. 13.19. Tamar, the li-
fter of Ahfolon% becaufe fhe was hated ofAmnon, by whom
thee had bin rauiftied, to fignifie her griefe, (lie rent her gar*
ment, and futafiesvpon her head. Shec put ajhes on her
head,
nh 1 n. Other like c places of holy writ I might produce , yet
C £^.27.30. further to (hew, that the afperfion or fprinkiing of earth,
jtpoc.1S.19, dufi, or ajhes vpon the head was a ceremonie in vfe with
fuch,as had in thcmfelues iuftcaufeof griefe,heauineirc,_
mourningjor lamentation. But this is by the places al-
ready alleaged, fufficienrly declared vnto you. If to this
ceremonie of befmering the head with earth ^dufl^oxajhes,
our Prophet here alludcth, then are the rulers of I/rae/^nd
the rich among them here taxed for their hard-heartednefe
towards the poore , for their couetoufnes and eruelty,yvheteby
they oppreiled the poore $ tothisfenfc:
They pant after the duft of the earthen the head oft he poore]
They2 the rulers of Ifrael, and the rich men there, They
pant after the dttft of the earth ] they greedily defire to fee
the duft of the earth fprinckled3e» the head of the poore)
they make it their pleafurc^togiue the honeft poore ttw^iuit
cauie of griefe, and mourning.
They pant after the dufi of the earth ] The dufi 5 fometime
itbctokenahalowandbafcefUte,i.^.i.8, Hamah m
~ her
Amos. z. 7. 119
herfongof thankfu!nes,praifing the Lord for his benefi-
cence towards the humble &deipifed, faith, He raifeththe
poorc outofthedu^andUftetb vpthe beggerfiomtbc dung-
hill. So,info many words faith the Pfalmift,P/:i 1 3.7. He
ratfethvp the poorc out of 'the duft,W Ufutb vp tbe begger
from the dunghill. In both places the latter phrafeis a repe-
titions expofition of the former. Tbe Lord raifeth vp the
poore out of tbe duft >thzt \s,tbe Lord liftetb vp tbe beogerfrom
tbe dunghill. The meaning is: The Lord through his Al-
mighty power,andof hisgoodnes,cxalteth the poore and
abiecT: amongft men from their v\\z & contemptible eftate
to fome degree or honour. Hitherto may weaddethatof
Dauid, P/al.y. 5. Let him lay mine honor intbe dud. Let b'tm
lay mine honor in tbe dufli Whats that I //(faith Dautdy I bane
rewarded euill to himjhat rvas at peace with me Jet the enemie
lay mine honor in the duft 5 that is? let mine honor be fo put
out, that there may be no more remembrance of it in the
pofteritie to come 5 let me euer be held for a bafe, vile>and
contemptible wretch, If to this fignification of Duft, our
Prophet here alludeth jthen are the rulers of lfrael and the
rich among them, here cenfured,for their cruell and vnf3-
tiable defire to grind the faces of tbe poore, Thus,
They pant after tbe duft of the earth on tbe head of the poore ]
That is j though the poore doe already fit vpon the duft of
the earth,znd axe thereby in the eyes of the world9bafe,vile9
and contemptible, yet do the rulers of Jfrael, and the rich a-
mong them, (till pant after the duft of the earth vpon their
£^/,their delight is to behold them euer wallowing in the
duft of tbe earth , to fee them yet more bafe, more w/^more
contemptible. Yea, they can bee contented that the duft,
whereof Z)4«#^fpeaketh,P/2r/.i2.i5. The duft of death be
vpon their heads,that the *graue haue power duer them, d P/H.49.1 j.
tbatthee/wftiuthermouth vponthem. c vfai.69.1u
Hitherto (dearely beloued) you haue had variety of in*
terpretations. Which will you admit ? You cannot chufe
amiire. They are all agreable to the analogie of faith. They
all checke I/rael}thc heads of #?vf'/jthe Magi(trates;RuIers,
K and
130 The IX. Lectvre.
and Goucrnors of lfrael,ihc rich of Ifraelfor their cruelty
their couetoufnes ^nd their oppreffisn ofthcpoore of I.rael,
and they yceld vnto vs this lction.
Godpleadeth the caufe of the poors againfl the cruelfhe co-
vetous, and eppreffors*
By the poore in this proportion, I vnderflandall,that
be in any riCcdjnecefiitie ov^^nt'yyndiowes a!fo& father*
lejje children, that haue loft their head 5 fir angers likewile
and exiles out of their country for religion,and good cau-
ses. All thefe if they behauc themfelues meekly,and feeke
to liue peaceably with all men, and put themfelues wholy
into the hands of God, God receiucih into his projection,
andpleadeth their caufe.
Concerning fbrargcrs the commandement \$,ExeJ.i3.
2 1. Thou fi*lr neither vex \a fir anger 9nor oppreffc him. Jt is
repeated, Lcvit. 1933. If a fir anger f hurne with thee, ye
/hall not vexe him 3 he fliall be 44 one borne amongsl you^and
thou /halt hue htm as thy felfe. Such is the commandementi.
Doemen regard it i Doe they not rather with their chur.
lifli and vnkinde word* and deeds torment the aking heart
of the fir anger ? If they dot (o, the Lord is ready to a-
uenge the fir angers caufe, and to execute vengeance vpon
his oopredbrs. Forfo much the Lord vndcrtaketh, Exod,
22.23. lfthouaffiitl [the Granger] in any wifetand he cry at
all vnto me, I will furely heare his crytandmy wrath fhall wax
het,Ar.dIwM kill you with the /word. You fee God pJeadetb
the grangers caufe.
Againe, God pleadeth the caufe of the widowes and ft-
tberltfe children. The commandement concerning them
is, Exod, 2 2.22. Tee fb*ll not afflttl any widow *r father Uffe
childe. Itisrepeafed,Z^.7.io. O ppreffe not the widow ,ner
the fat berk ff*. Such is the commandment. Do men regard
it? Doc ihey nor rat her adde affliction to the afflicted fa-
therl'^e^zndwidcw? Doe fhey not oppreire^rong, vexe,
and gricue them? If they doefo,GW is ready to right their
cau'e,and to lay vengeance vpon their oppreilbrs. Forfo
much Cod vndertaketh; £xodt 2 2,23. If you afftift thews-
dnvj
Amos 2. 7, 131
dow, or father leffe chitde, in any mfe, and thtj cry at allvr.to
me, [will fur ely heare their cry, my wrath ft all waxe hott and
[ will fylyoH with thefword, and your niucs /hall he widower,
and your children fat her lege. This protection ouerthey*-
tberlejfeand widowes is alio afcribed vnto the Lord, Deur.
I o 1 8. The Lord doth execute the iudgement of the father-
lege and widow. It is very comfortably deliuered,/5/*/. CS, 5. '
God in his holy habitation is a father of the fatherltffe, and a
iudgeofthe widowes. You fee God pleadeth the caufe of the
widowes and the father/ejfe.
So alfohe plcadeth the caufe of thc;wr*,whatfoeucrhe
be. The commandement concerning him is,Lt vit. 15 IS*
ffihy brother he waxen poor e^xd fallen into decay mth thee,
then thou Jhalt relieve bimtyeaytho?*gh he be a granger ,or a/o~
iourncr. It is repeated? Dent. 1 5.7. Jf there be among you
a poore man9 thou fair not harden thine heart, nor font thine
hand from him ; Bat £ thou (halt open thine hand wide vnto jDjfttt
him, and (halt lend him sufficient for his neede. Such is the Maubj.AZ.
commandemenr. Doe men regard iti Doe they not ra- i»<\^4.
ther harden their hearts, and flmt their hands againtl the S yerf-*-
poore ? Do they not u rob them,1 vexetbem9k opprejfe r hem, h pr<,*.*a.ir
crnfh them > Doethey noteuen oo.v as bad as the Ifrae- i Execb.n.^.
li:es in my text did ? Do they not fell the p ooreyfor fixer, k ^fntos 4,1.
for fhoss, for a trifle? Doethey noteuen now pant after the
dufi of the earth en the head of the poore ? If they doe fo, the
Lord is ready to doe them right, and to punifli fuch a3 op*
preife them. For fo much Godvndertaketh, Amos 4.2.
where, to fuch as oppreffe the poore and cmfh the net die y the
Lord God hath fworne by his holme ffc, that loetthe dayes flail
come vpon them, therein he will take them away with booket,
and their pofteritie with fifo. hooves. This Salomon by the
fpirit full well knew,and therefore Prou. 2 2. 1 2. aduifing vs
not to robbe the poore, brings this for a motiue,verf.i3.
The Lord will plead the caufe of the poore, and will jpoylethe
foule of thofe % that fyoyle them. And chap.l}. u.dillwa-
ding vs from wronging of the poor*, he brings the like
niotiuc, Their redeemer is mighty , bee fit 11 plead their
K t canfe
ifz The IX. Lectvke.
caufe vpitbjott. You fee now God pleadeth the caufe of the
poore, whatfoeuer he be. But againft whom doth he plead
it? My doctrine faith, the Oa*//;the Couetotu>and Op-
preffors.
Tfeefe are they, whom the holy Spirit in this place tax-
eth. Their cruelty and couetoufnes, were touched verf.the 6.
They fold the rightcoHifc the poore. This was Cruelty. J hey
fold them for fiber , and for Jhoes j this was Couetoufnefle*
Thofe two-,(?ruelty and Couetoufnesyioyncd togicher,make.
Opprejfion, which is the tinne reprouedin the beginning of
this 7. verfe. They pant after, the duft of the earth on the head
of the poore. With thefe, (the frue/J, the £W/*«*,and. ap*
prejfors'} the Lord hath a l controuerfte9 againft thefe hee
Firft : He pleadeth againft the Cruell. Againft the Chal-
deans, Efai.47. 5,6. Sit thoufelent, and get thee into darknes,
O daughter of the (fhaldeanSythoufbalt be no more called the
Lady ofkingdomes. For thou didllffren? my people m mer..
f^thou haft very heauily laidtheyoke vpon them.
Secondly : He pleadeth againft the Couttom. Againft
the men ofludah, Efai. 3, 14, 1 f. Tee haue eaten vp the vine-
yard 5 the poyle of the poore is in your boufes. What means
yefhat je beat my people to petces\ andgrinde the faces of tht
poore.
Thirdly: He pleadeth againft the Oppreffors. Againft
the heads oflCrat\,Mcah 3.5. Te eat the fiefb of my people,
and flay their skin from off them 5 y ee breaks their bones. and
chop them in pieces as for the pot 3 &• as fiefb within the cauldron.
Thus far of the doctrine.
God pleadeth the caufe of the poore, againft the cruelly he
couetons, and opprejfors.
Now let vsfee what benefit toe may make hereof vnto
our felues for our further in(lrudion3 and the amendment
of our liues.
Firft:Doth Godpleadthe caufe of the poore againft the cruell7
the coaetoM,&oppreJfirs?This may ferue to reproue y cruel,
the coHctom> Subs opprejfors of this age. With vs now it is?
as
A m o s 2. 7. 133
asonceitwaswiththeftateoflfrael. Cruelty >zn& Couetouf-
neffe, much worfc then nettles and brambles, haucouer-run
our land. Thefc two, (/ruelty and Couetoufnejfe, that bound*
lejfe, this vnfatiable, like the tt*o daughters of the horfleech,
Prov.$o.i$. hauc bin fo long vfed to cry, Giuey due • that
they will neuer be brought to fay. It is enough. The firft *
borne of thefe two, Cruelty, and Couetoufncsi is OppreJJion,
that loud-crying finne, vnder which this our land in cuery
corner almoft groneth ; and fliec hath her mates too 5
Vfurie, and Extortion. All theCe,Craeltie, Couetoufnejfe,
OppreJJ?on,Vfurie,and Extortionswsi\ke hand in hand, and
feeke about, (i ike that ^roaring Lyon, the Dezi/l,of whom ,l i.Ptf-5.*-
they are begotten) whom they may ckuoure. M any God
knowes, theyhaue devoured already, but chat contents
them not.
Dearcly beloued, how (hall I worke in you a loathing &
adeteftation of thefe foulc fins. Can I do it better,then by
fctting before your eyes thedeformicic andvglines of rhc
men,in whom they raignc ? And who arethey ? will you
haue their characler,and picture? It is drawn e by Salo-
mon, Prost.30.14. There is, faith-he, a generation, a genera-
tion of men? whofe teeth are as fiords, and their °Urpej as o hlzg.\y.
lysines, to deuoure the poore front off the earth, and the needis
from among mo*. They arc as Dautds Lyons,? fal 5; 7.4. T herr
teeth are fpeares and arrewes^and their tongue a Jharpe fwo>d.
They are as the kjne of BafhanyAmos 4.1 . Opprejjors of the
poor e, cm/hers of the needy. Sc^ you not in thefhapeof men,
CWonflers, Kine, Lyens, with teeth likejpeares and arrives,
with iawes like kniues, with tongues likefrvords? Will yen
yetcoBuerfe with them f will you haue any further rcilgw-
ihip.any further acquaintance with them r
You will fay $ How (hall we (hun them,vnletre we more
particularly know who they are ? Behold therefore a Cata-
logue of them, out of aP Jearnecl and iudiciousD;uine. ? *,WW >;»«
They are fuch,as eat and demure vs vp with Vfurie $ fuch as QlMtahp*.*^
fpoile vs by monopolies ty engroffwgfcx filfe wares, by fnbtiU
iargaines- fucb as mor.gvs, by enchfmg of Commons ; fuch
K j as
34 The IX. Lbctvre,
as wring vs, by enbamfmg of rents $ fuch as rob the Church,
in gulling away the maintenance oft he Mimfters thereof, in pof-
feffwg their right , in appropriating or detetntng then- tithes*
fuch as thrttfl hufbandmen out of their lmngs,8c in their ft ted
q£/4. j, 8. f,lac e a pjppheard with his dog 5 fuch aiioyne 3 hotije to honfe^
land to land, liuingtoliuing, as though they meant alone
to liue vpon the earth.
Thefeare they whofe character and picture I but now
(hewed vnto you ; ( men i will you call them men ? nay )
monfters of men, kine ofBafban, Lyons, w hofe teeth, iawes,and
tongues are asfpeares, and arrowes, and hntaes, and fwords, to
eate <$- demure the needy and the poorc.T hefe are they whom
you commonly call deuonring Caterpilkrs^ greedie Cormo-
rants, crHelL Cambals^and not amil!e:So vnfatiable arc they,
and fuch merci icde man eaters j hated of all good people,
T?jU<;.6. andr abhorred of God.
What can be the end ofthefe men ? Shall not the day
come, wherein dovj (hall licke their bloudj as once they did,
the blond of Ahab^i.Kin, 2 2, 3 $,or the fow/es of beajtenlhall
fecdontheir carkaffes, as they once did, on the carkaires of
thofeof Ahabs houfe, that dtedinthefield> I ., King. 2 1. 24,
Or the ground (hall cleave afarJer^Vid [wallow them vp ahue,
as once it did Datha»,and Abiram, and the reft, that pert~
i.Ud. rer.u. ^sdtn the { ' gaine- faying of Corah, Num. 1<5. 3 2. But fay they
fe2t«w.i&'-*9i a;c vifited1 after the vifitation of other men $ fay they dye
fhecommon death ofall men ; fay, :hey feeme to dye the
ii?N(«m.2g.io. u £ ty 0r{^e fifffjteo$ls xfaflcfdayes, and in peace to eoe
v z. Vel 1 10. ^owi3e ,mo cncir gtaues:yet behold-there is a day to come, ,
and come it (hall vpon them: 7 the day oft he Lord*, that day,
w hereiii rhe bcauenffoal/pajft away with a great noyfe^nd the-
elements /hall melt with ferumt heat, the earth al(» & the works
2QV- n *hat are therein (hall be burnt vp.At that day (ball thefe men,
pJTj'.y, men of* blood, hloud thiifticand crue'I men, (landing a-
mong the Goats before the tribunal! of the great Iudge,re-
ceiue that fentencc of damnation 5 Depart from me,yee cur-
fed, into euerlajiivg fire, prepared for the. Detail) and bis lAn-
* Their
A M o s. i. 7. 135
There is no evafion for thsm.For if by that fentence thy
are damned^ho haue not done the works of Mercy ,mucfa J^Wi vpen
more (hall they be damned, who haue aded the vvorkes of obadiah.fty
Crueltie:if by that fentence they are damned, who haue net
fuccouredand releiucdthc poore, much moredyalh/^^
damned^ho haue opprelled, and crufhed the poore : That
fentence thus procecdezh :* Depart from me^tecxrfed, i»t9 * Mat *?.4i.
ener laftine fire, prepared 'far the Deuill and hit Awls. Tor I
•teas an httngred, and yttgaue me no meat : I rvas thir/he, and
yocgatte me no drinke : I veas aftranger, and y ee tooke mee not
in : naked, and yee clothed me *ottftikc, and in prifon, and > e
vifuedmenot. O then J bow fcarerulI>how lamentable fliall
their cafe be, againft whom the Iudge may thus proceed in
fentence / Depart from me,ye cnrfed9into e aer Lifting fir c yprc-
tared for the DeuM>and his Angels. For / had mt *f ,and by
force you tooke itfromme 1 / had drinke, and youfpoyled me
of it : I had a hottfe, and ycu thrvft me out of it : I had clothe /,
and you pulled them from my backei I was in health, and y ee
droue me tntoftckneffei[ vea* at liber f *>,and you imprisoned me?
O that we were wifetoconfiderthis^whileic is time.b Nam b M^xf-'*
(iifti panai laent , qui proximo fxppettas nen tnlerunt 5 cjnidfet de " M' 2 *'4~*
iftu yCjni miferum tn/uper exptltarunt , & dejpoltarunt f I f the y
w ho helpenot their poore and need ie neighbours, (hall eter-
nally be burnt in Hell fire, much more (hall they be there
burnt, who rebbe and fpeyle their poore and needie neigh-
bours, who like the Israelites in my text, doe/?// the righte-
ous for filuer, and the poore for a paire of/hoes,and doe pant af-
ter the duff of the ear ah on the head of their poore brethren)
What (hall I fay more to fuch ? I can onely wifh that fomc
remorfeand penirencie, may bee wrought in their hearts
through the remembrance of my preient do&rine,
God pleadeth the caufe of the poore againfi the cruelly he cove-
tous, and oppre flours.
Is it fo i Then in the fecond place,may this doctrine ferue
for the cenfobtion, or comfort of the poore and needie, who
now lie groaning vnder the tyrannic of the emellzni coue-
tQMofprcffntrsQt 'this age. God c pleads their caufe, God is cPrdr.2123.
K 4 their
i3.«
The IX. Lectvre.
d Pro*. 1 j .*i. th&t^Redeemer^Godrighteth their wrongsyGodfpoj/eth their
fpoylerS}GodtaJtfs the care, God takes the tuition of them.
M ay they hot well be comforted ?
Heareye then, ycethat are poore 2nd needie e Let your
yceake hands be (lengthened, let your feeble kpeesbt confir-
med -/Beyec ftrongjeare not. Behold, jour god will come
with vengeance, your God will come with recommence . hee
will come in due time, and will deliucr you from out the
pawesofthe^/^ r/?ir/?#>jand cruell "man. Though ycc be
fcorned of the world, and pointedat with the finger, and
triumphed ouer by fuch, as tread you vnderfoot 3 yet com-
fort your felues in this your affliction , God pleads your
caufe.
I fpeakenotthisto giueencouragement or comfort to
fuch ofthepoore^zs are prophage and wicked. They can make
no claime to Gods prote&ion.Thc/?r»»gfr, that behaueth
himfclfe more proudly , then he would at home in hh owne
Country, and amoru* his friends, he is out of Gods protetli-
on. The mddowi that plaieth (as 8 Calvin fpeaketb}the/&*-
^Z>«w#,that troubleth & vexeth her ncighbours,with whom
there is more to doe,then with many a man,, fhec is out of
Gods protection. Thtfather/ejfe-childe^thatgiucs himfclfeto
naughtinclfe, (hakes ofthe yoke of pietic, becomes an vn«
thrift in fpiteofGod, and the world, he is out of Gods pro*
teclion. The p*0r<r,whofocucr they be, that h haue not the
f tare of God before their ejes, that are giucn ouer to worke
vtfckednetfe, and thatgreediliejthat lie wallowing in fen*
fualkie, in wantonnelIe,in drunkennelTe,in any fiithineffej
they are all out of Gods protection.
1 fpeake oneJy to comfort the fir anger; the widdotv, the
father/e(fechi/d9€ueYypoore/ati/e9th&tisr€ligious, and god-
ly : fuch as * line peaceably with all men, fuch as are truely di-
ftieilcd before theLord, fuch as k humble thtmfelues vnder
the mightie hand of god, fuch as l cafl all their cares and fow-
rwvesvpon the Lord. Such are the poore, that may receiu*
true comfort from my propounded dodrine $
(jodplcadeth the cavfr ofthe poor eagainfi the cruelly he cout*
tens}
gSem. 73. vp«
on Veutron.
paptfo.
hVfil^.^.
Vijinei 4.1 Ok.
t.Ptt.y,6i
A M O S. 2. 7. 137
Unt%and oppreflhttrt.
We haue not yet done with opprejfours, the holy Ghoft
will not fo let them goe. They are further defer i bed vnto
vsin the next claule.
They turne a fide the way of the meeke. ] For the meeke, the
vvordintheoriginall is uZD^llP The fa me word, T3/*/.
10. 17. is rend red in our new tranflation,th« £*»£/*. So it '
is tranflated by the " Seauentie £t\d the vulgar* Interpreter, m wawrafr.
Some tranflate it, thepoore, fome, the miferable 5 fomc, the n Hkmlmm*
afflifted. Thcoriginall word well beareth cuery of thefe fig-
nifications : the meekeyihc humble ,ihc poore, the mtferable,
th**ffii8ed.
The»^7 of thsfe men may here be taken properly,ox figtt*
ratittely. If ir betaken properly 5 then we are here to vnder-
ftand, xhat the richer fore of the ffraelires, did make the
poore to turne afide out of their way to give t htm place, or, did
make the poore even for feare ofthem9to kceft out of their fight.
But if the way here be figuratively taken, as well it may by a
metaphor, for their caufe, their right } their bufinejfe, their
;r^orr*#r/*<>///y*$thenarewehereto vnderfland, that
thericher fort of the Jfrtetites did pervert the right of the
poore, did hinder their purpofes^did difturbe their courfes, and
did fo confound them, that they were not able to make any
prouifion for themfel ties.
This metaphorical! iignification of a way we meet with,
Exod. 1 8. 1 o.There (Jttofcsis counfelied by Iethro,to Ihew
his people the way wherein they were towalke^Ne meet with
italfointheBookcof/<7£,Chap. \y. 9. There lob fayth,
the righteous fiaG hold on hti way. We meetc v\ ith it in many
•ther places of holy writ, which 1 muftnow letpaire ; in all
which, as in this place, the »»*/ betokeneth, the caujeof*
man, his right, his bufines, his trade, or courfe of life. After
thhfiguratiue fignification fome doe thus expound thefe
words : They turne afide t he way oj the meeke 5 or, They per uert
the way oft he poore .that is,the JfraeLtes their rulers, and go-
uernours, the rich among them, doe take in ill part what (a
euerthepw* fay, or doe. All their words, all their deeds
are
j}8 The IX. Lectvre.
arc found fault with. Some malicious inuention, or fur-
mife, is eucrar hand to Jay the blame vpon them. This I
take to be the fitteft exposition for this place.
Here then we haue the fourth finne wherewith the Ifra-
ehtes are here charged. It is Calunima 5 their falfe accusing of
f6<?/wrr,af;rroetbateuermoreattendeth vpon Opprejfion.
For the crHel/ruidco»etoHi wretch, who is perfwaded that
his greatneire chiefly confifteth in the oppreffion of the poor e,
will be furefo to prouide, to keepe thepoore vnder, that they
fhall neuer be able to reucnge the wrongs done vnto them.
Let the poor e wan flip but vriaduifediy or ignorandy, the
lawes mud by and by take hold on him : whereas the %icb
man, the /rf*w/ are but as Cobwebs : he breakes throw them
all. Hence is that common faying : the poore man doth no-
thing well 5 the rich man nothing *7/.Yea let the poore man doe
all things well,yet will fome rtch calumniator euer be ready,
to giue an ill conftru&ion of his btft wayes>,or, as the phrafe
in my text is, to turne a fide the way of the meekly or, to pernert
the way of the poore. The leflbn which we are to take from
hence for our inflruction is this 5
The poore man, which vfeth any honefl trade ar courfe of
life^ is not to be turned out of his way: his words and atlions are
not to be mif interpreted.
The reafon of this doclrine is plaine in the I3xtb verfe of
this Chapter : I he Lord mil not tttrne away his punifhments
from the offenders in this kind 5 from tuchya* turne ajide or
pertiert^the way of the meekf, and the poore.
Thcvfeofthis do dlrine concern eth all thofe,whom God
hath bletfed with the wealth of this world. It is their dutie
nottobecarcldfeofthe/ww?, nortogrieue them, not to
hinder them in their honeft courfes, not to turne them ajide
ourof their Uwfnll wayes. You that haue wherewith to
maintaineyourfelues abundantly, you may not exempt
your feluesfrom doing feruice vnto God with your abun-
' dance. Yea you moft ftraine your felues to the vttcrmoft of
your powers to rdieueand fuccour fuch as are in fcarcitie,
and in want. Thisisafacrinceth3tGodrequiceth at your
hands.
A M o s. z. 7. 139
hands.OrferitwilJingly,and youlhalJ haue a reward. Yo.ir
reward irfhali not be a corruptible Crowne. It fliali be a
Crovvne of eternitie. It ihaji be the potfeflion of Heauen it
felfe. The poore (hall carry you thithtr.
There is to this purpofe a iweete meditation oT S. Aufl'm,
SfTm.245.dc Tempore. There hee b ingeth in God thus
fpeakingtotherichman r Te diaitemfect ; nbt^ quod dares ■,
dedi, farur ar 10s ttbi pauper es feci :\ haue made thee rich : I
haue giuen to thee, that thou mightelt giue tootheisj I
haue made the poore to be thy porters $ to be the Cariers of
thine almes^n& tbee,mxo Heauen. Tothisfenfe doth the
{tm^S. daft ine Serin. 15, deverbu Domini , call the poore
man, ton Ceefi, the way to H eauen. Via fie/t eft pauper, per
ejuam ver.itur ad Patrem. The poore man is the way to hea*
uen, by which vvc come vnto the Father./«r//^ ergo erogare,
Jinonvis err are : Begin therefore to errogate, to dillribute,
to lay out vpon the poorest thou wilt not wander or ftray
from (he way to Hrauen. Loofe thou the fetters of thy pa-
trimony in this life, that hereafter thou may eft haue free
acceifc into Heauen.
Caft away the burthen of thy riches, caft away thy vo-
luntarie bonds 5 caft away thy anxieties, thy irkefomnefte,
wherewith for manyyeares thou haft beene difquieted;
D a pet en i, vt pejfis ipfe accipere ; Giue to him that asketh of
thee an almes, that thou maift thy felfe recetue mercy. Trt-
baepauptrufinonvis ftammis exuri, GiucvntO the poore, if
thou wilt not be burnt in the flamesof Hell fire.D* in terra
Ckriflo, cju£ tiki reddit,in faiofiiucto Chrift on earth,and
ChriltwiIJ repay thee in Heauen. Thelikehath the fame
good father, Serm. HJ de TemporeiSt aperueris panne) ibtu
manus tuat, Chnjliu tibt aperiet )anuaifua6^vt Paradifi pojfcf.
forintroeai :If thou wilt open thy hand vnto the poore>Chrirt
will open his gates vnto thee, that thou maift enter the pof-
feffion cfTaradife 5 the Taradtfe of Heauen. It is a Para-
dife for pleafure, but a Qme for beautie, and a Kmgdome for
ftate. ThereisGodinhisfulneifeofglorie, andra'gnesin
fuftice.- The companie there are all triumphant; they are
all
140
The IX. Le ctvre.
all invcRcd with glorie, crowned in mtieftie, clothed in
finceritie. Their faces fliinc with beautie, their hearts are
filled with pictie,their tongues extoll the Lord with fpiritu-
all alacritic j in their hands they bearepalmcs in token
of vidorie. No tongue can vtter, no heart can con-
ceiue the boundleffe and endielTc happinetfe
chat flialbe enioyed there, This we know
that our corruption (hall there puc
on incorruption,and our mor-
talitie (hall be fwallowed
vp of life. Eucn
fo be it.
tte£1^4%gfi^&&
HE
Mi
The X. Lectvre,
AMOS 2. 7.
Andaman and his father will goe in vnto the fame
maid tofrophane my holy name.
THey v\hohaue begun to goe beyond the lines,
and the limits prefined vncothemin the word cf
God, doe by little and iitrle^roceed from emit to
norfe, from one wickedneffe to another. This
you haue fcene verified in thefe Ifrae/ites. You hane feene
their erne/tie, their couetotifnefle, their oppreffions, their ca-
lumnies. They were crutlt ; they fold the righteous, xhty fold
the poor d ver. 6, T hey were eottetow ; they fold the righte-
ousJ or fluer ; they fold the poore for a pair e of fhoest in the
fame verfe. T hey were opprejfo/srs ; they panted after the daft
of the earth en the head oft he poore, verC 7-They werccafftm-
w*f#r/;falfeaccufers of their needie brethren j they turned
afde, they peruerted the way of the meeke, in the fame verfe.
Now are the barres and bounds of 3ll fhame broken 5 now
are the raines of ail modeflie let loofe 5 giucn vp to their vile
2rTe<ftions,they feare not to commit detectable Incrfl. For
A mjn and hi* father ^ vrtHgoetn vnto the fame matde% to pro-
phane mj holy name.
Befcreu e enter into a particular difcourfe of that abho-
minablefinne, wherewith the people of Ifraetl are in this
text charged, it v%ill not be amitfe to take a briefe view of
the words as r* ere they lie.
A man and his Father] that fs^ A fonne and his Father;
The originall word M? ^ K lignifieth a man ; for it the Sep-
tnagwt read #*j and the vulgar Latin; Filuu 3 A fonne. t/t
fonne
i4* The X. Lectvre.
fonueandhis Father — — wtd goein. ] The vulgar Interpreter
hath Ic-unt^ hauc gone -,thc Septuagint «W./>€U2&7*,didgoe
in. The Hebrew is ^2 V** will goc. h i* very familiar with
the Hebrewes to put one tenfe for another jthe/Af»>* for the
/>r^»r$the time to come, for the time that is inftanf. An
inftancehcreofviehauejPA/.i. t. There its fpokenoftbe,
w.^ a bleiTed man 5 He *fball meditate in the Uw of the Lrdday and
ft'ght. Hz Jball meditate > Co goeth the tQ^t : themcaningis ;
he doth meditate : B faffed n the man 1 hat dcth m.'ditate in the
Law of the Lord day and night. In Pfa/.l. 1. it is fpoken of
. * * 1- ^ b (Thrifts enemies 5 they b /kail imagine a vmm thing. They
fiall imagine -, Co goah thetext : the meaning is ^ they doe
imagine. TVky doe the Heat he* rage, and the people imagine d
vaine thing ?\n Pfal. 5. 3. The Prophet Dautd earned and
vehement in Prayer^ghus fpeaketh of himfclfe 5 In themor*
iUw^ c mngmll 1 pray vnte th'e.c\ -prill pray vntothee $ fo gocth the
** text : the mcaningis;/ doe pray vnto thee.Afyvoycefialt thou
hear e in the mornings O Lord ; tn the morning doe I dire B my
prayer vntothee.U is the very Htbraifme^ that we haue in my
' . ^ text ; A man and his father d will goc in vnto a maid, to pro-
* phane my holy name. They wiUgoe in ; it is the letter of my
text:: he meaning is,thatrefolutcly without fliame^ithout
fcare ; Theygoe in}ot t hey vjc to goein. Doe they vfetogoin *
Then may each reading be admitted : they haue gone 0%
they did goein, they doe goc #V,they wsllgoe in.
A man and his father will goe in ft ^ j; 3 ft h# vnto 4
maide ] What maid 1 any maide? No. But a knowwe maid,
a certaine maide. So much is imply ed by rhe Hebrew Arti-
cle ft> which here h connctatiue,or difcretiue.The Greekes
fay diltinclly **}< t^^Ww^w^, fo thefamemaide. Our
now Engltpf fo readeth it 5 and well. For fo the fenfe of this
place requireth.
A man and his Father mllgoe in vnto the fame mgide. ] By
this maide S. Hterome vnderftandeth the fonnet wife, or the
fathers wife ; fo doe others alfo, as Hjberst obferucth. Mer*
w,of late the Kings profcilbur of the Hebrew tongue, in
the fnittetfttie of ?aru^ by this maide vnderflandeth, one,
that
A m o s. i. 7. 143
that is affi weed, orbztrothcdto either, the fonne, or the fa-
ther. Of like minde is A>ia* Mentantu$y this m*idt( faith
be) we vnderftand non meretricem,t\ot a common (trumpet,
one that makes gaineby theproftiturion and abufe of her
bodie ; fed virojponfam, but one that i^ betrothed to a man,
ftnt certe nubtlem, or at left, one that is marriageable and is
in her fathers houfe appointed for v\ediocke. Some are of
opinion, that by this maide, you may vnderftand, any
maide 5 the daughter ofany other man, to whom yet this
man and his father vfc to refort to fatisfie their Jufts.
Now,ifwev\ ill collect, as Mont anus doth, the Father
knew his owne daughter, hitfonn; knew the fame, though
(he were to him, his filler : or the father knew hisfonnes ntfey
his daughter in I jtv : or the fonne knew his fathers wife, his
mother ini 'arv : or both, the father and phe fonne were naught
withfomc other mans daugken or all thefe v\ickednelles
werein that corrupt ftate0f7/r**f//vfua!lyac*ted. Of that
ftate we may fay with Brcntius : Qualu pater>tali* filttu : pa-
ter jorMcatur yfiltus fcortat^r >pater adulter mm committit,fiU-
us inceflum ^pattr hbidtnem exercet prohibit am, fi'ius turpem
fiquiturluxtm. It is a fathers part, by his example of chart
liulng, to invite \f\s fonne to chaftitie. With thefc Ifraehtes
there was no rule, fo good obferaed. Here was like father,
Yktfonnei the father a fornicator, the fonne a drabber: the
father an adulterer, they™»*inceftuous: the father deligh-
ting in vnlaw full luft, the fonne wal'owing in fenfuaiirie:
yea xhefat her and 1 he fonne did oftentimes fatten their inv
pure and vnchaft loue vpon the/.<wf matde : which is the
rery thing avowed in my text : A man andhis father frill goe
in vnto the fume matde. Itfolloweth,
To profane my holy Name. ] What ? Did this man and his
father goe in vnto t he j«m; matde, v\ith a minde to prophane
Gods holy Nam* ? was this their end > No doubtleirc.it was
not their ™^.Their*»<s/ was to enioy their camallpleafures.
And yet its herccxprellely faid 3 they did xtjoprcfane Gods
holy Name,
For the remoouing of this fcruple, that old Canon of an
auncient 1
i44 The X. Lectvre.
9 cbryfopom. auncient * Father j will feme. It is proper to the Scripture, to
putthatforacaufei which indeed be/ongeth to the event. Ri-
bera thus explicats it : It is the manner of the Scripture
fometimc fo to fpeakc as if it confidered onely,what a man
doth, and not at all, with what mind he doth inaa if it one-
]y confidered what men doc vulgarly and vfually colled:
and iudge of any action by the event thcrof. For the Scrip-
ture many times fpeaketh as thecuftome of the common
people is.
(To »6< " r°k r^e Iefu*te f^WW in his Ccmmcnc vpon
m% 4'^ Genef chap. 43.6. thus plainely deliuereth. When vpon the
deed of any one, any thing fa lleth out be fides the purpofe and wilt
eft he doer, it is commonly beleeued9andfaidto be doners if the
doer had of purpofe willed it. Will you haue this rule made
plaineby examples i Then thus. A man finneth. His finne
draweth vpon him the lejfc 3c dcfirutlton of his owne foule.
Now he that finneth doth not intend any fuch matter 5 hee
intends not the loffe, or deftruclion of his owne foule. Yec
becaufebedoth that, from whence followeth, the lojjeznd
deflruUion of his fbule,he isfaid to will and feekethe perdi-
tion of his owne foule.
This Can9n rightly vnderftoodi much helpeth for the
gHi&r.iyy.i 1. explanation of diuers Scripture places. In s Tfal, 1 o. tf.ac-
cording to the vulgar Latin ^e. read,J2«* diligit inicjuitatcm,
edit ammamfuam $ he that loueth iniquities hateth his owne
foule. Did cuer man hate his own* foule ? We may not ima-
gine it. Yetbecaufehethat/o«^^j»/^>«>, liueth fur the
mod part as if he little cared for his foules health, it is there
abfolutely faid ; Hee that loueth iniquitie, hateth kit owne
foule.
In Genef.43. 6. the vulgar Interpreter makes Ifrael thus
to fpeake to Iudah ,and other his fonnes, In meam hoc fecu
flumiferiam^vt indicaretis ei,& alinm vos habere fratr em 5
you haue done it to my miferie, that ye told the man, thac
you had another brother. Its true : Iacobs ten fonnes,w hen
they were in Egypt to buy corne, told Iofeph ( whom then
they knew not to be hfeph ) that their yongeft brother was li-
ving
Amos 2. 7. 145
umg. But did they doe it with a mind to bring mifery vpon
their aged father lacob.Iacob bimfelfe could not thinke fo,
and the Irorieclearcs them from that imputation. Yec be-
cause by tbattheir deed, miferie might haue fallen vpon
their father l*c$b> lacobtmh vnto them after a vulgar cu-
flomeoffpeech, In meam hoc fecislis mtferiam, you baus
done this to make me miserable.
In i. King. 4. 1 6. the good woman of Skunem, that was
by Ebfia promifed a fonne, notwithstanding her k\k was
by nature barren, and her husband alfo old, faid vnto£-
lifb* : Nay my Lordy thou man of God, doe not /to vnto thine
h.ivdmaiae. Doe not lie ! Wbat i Eltjha a Prophet, a man
of God, could he, or would htlye ? No 3 it befeemed hint
cot. Yet becaufe he promifed, what was not in mans pow-
er to pcrforme, ( a fonne to a woman that was naturally
barren, and her husband alfo old) fome might thinke,thac
he went about to deceiue the woman. The woman there-
fore after the common kinde of fpeech, faith vnto him 5
Nay my Lord, then man of God, doe not ije vnto thine hand-
maide.
Other like inftanccs I might alledge for the further ex-
planation of the Canon or rule which euen now I propofed,
B ut I need not. The kind of fpeech is familiar in cur Eng-
lifh tongue. If you fee zfickeman intemperate, orrefufing
to follow the aduife of his learned PhyfitUn,y ou wil Height
way hyjhu man fe ekes his owne death ; kee will ktll htmfelfe 5
When your meaning is, not that he hath a purpofc to/^*
ha owe death, or to kiQhimfelfe 5 but,thatif he continue in-
temperate, and will not follow his Phyfrians wholeforae
counfaile, death w ili/oonelay him in the pit.
Now let this rule be laid vnto my text, and the fcruple*
whereof I but now fpake, is gone. A man and hisfahcr mS
got in vnto the fame maide to profane my holy name', they are
the words of my te*f -and the Lord'va themouth of his
Prophet Amos hath fpoken them. But he fpeake.h after
our manner 5 as we vfe to fpeake : His meaningis,that with
the Ifraeltte* it was an ord inarie matter for a man and fcifi*
L tbtr
4<s The X. Lectvre,
ther, to commit filthiactfe with the fame maidc, and that
by their fo doing, ( though tbemfelues had do fuch pur-
pofc in fo doing ) the holy name of God was propba*ed% This
prophanatten of Gods holy name was not the final! caufe,it was
not the end, why fuch filthinclFe was committed in Ifraett.
It was rather the event ^oxeonfequent of it. Ftlthmejfe was ac-
ted in Ifracl&nd thereof followed the propbanat ton of the bo-
ly name of God. ^A man and his father % # c#
To propane my holy name ] My holy name. The He brew
hath, the name of my holmeffe: where thefubftantiue is put for
the adielliue, the Abfiratl for the Concrete : which in that
holy tongue is very vfuall.In the 3, ofExod. ver. 5. The Lord
fay th to Mofet : Put of thy (hoes from oftbyfeete for the place ^
Kvhereon tbouftandsjt, is ground ofHoimeffe. Its gr fund of Ho~
iineffe^ that is, its holy ground. J n f be 1 2 . of Exod. vert 1 6\
Mofes and Aaron are charged to fay vnto the people of If-
raelxlnthefeanenthday there fbaH.be a connotation of holme §e
vnto y oh. A canuocatkm of holme ffet that is 9& holy conuo-
cation. In the 22. of Exod. ver. 3 1. TheZ>™/ fayth vnto
the fame people of Ifrael : TeefhaH be men of Holme Jfe vnto
me. Men ofHolinejfe, that is, Holy metrt
ti Ef4. #$.1 1, Were it needfull I could (hew vnto you, that the * Spirit
b Efai. 52.10. of God'S bolinejfey t he b arme of hts holmeffe, t he c mount aine
c Vfai '.3.5. 0f ^js bolineffe, thed temple of his belinejfe, the c habitation of
c De*tli6\<Msbeftneffe , are put for his holy Spirit 5 his holy arme, his
* holy mountaine, his holy temple, his holy habitation. I could
f Exod 14.4. yet (new vnro y0U ; that f garments oHolineJJe, £ veifels of
h *tm<*' V ' ^'Hfa h [*0DC& oi' ho/me f, * bread of holmeffe^ flefli of £*-
i i .JTw! 2i. 4. ^*^jf^» and 1 oyie oF^^/wrj(/>, are in the holy Bible, put foe
k /etvw. 1 1 . 1 y. 60/7 garments, holy veifels, holy (tones, holy brcad^holy fled),
1 2n(«im. 35.15. W;oyIe. But I hauefaid enough^to (new what I intended,
namely, that vfualty in the Holy tongue%the AbflraFt is put
for the Concrete^ holtneffejor holyi.z% in this my text. A
man and his fat her mil got wt* the fame maide, to profane t hi
name of my holm jfe • that is, to prophane my holy name.
Can Gods holy name befropbaned by men { Why not,Gth
kimybafitMfhfkdbj men .? That the name ofGod may be
fantttfitd
Amos. i. 7. 147
ftnttifiedby men, its out of doubt, C*?ut votorum^ the very
firft petition, which v\ee are taught to poure forth vnto
God, is, that his name may befanftified, Hallowed be thy name:
The name of god is holy in it fclfe^c need* not to be hallowed
by vs 3 its impoffible for vs to adde vnto it any purity or ho-
Itnejfe, which it had not before. Yet01 Caput vot or urn, the mfc*l4<*u,
firfl petition of our prayer is, Hallowed bee thy name. Our s"m 9-
defire therein is, that Gods name which is holy of itfelfc,
may bee (o accounted off by vs, may beehottly vfed by
vs, and may, by our holy vfage of it, bee manifefted to the
world, that it is holy.
Now then) as the name of God is Hallowed, when for
our holy and vnftained Hues, men bleffe the name of God,
andpraifehim : fo when for outimpure and (potted Iiues,
men blafpheme the name of God, and dishonour him, the
name of God is prophaned. Well then, doth our Prophet
Amos h eere charge the people oilfrael wit h prophanation of
Gods holy name, forafmuch as their hues were very im-
pure and much fpotted. It was with them no (rrange mat-
ter, for a man and his father to commit fUthinefle with the
fameCWajde.
Thus haue you the words of my text expounded.
A man and hU father] Afonneand his father, willgoein
vnto the fame m*yde] do ordinarily,without feare or fliame,
commit filthineifewiththefame young woman,andfo do-
ing, doe prophane my holy name] they caufe my name to bee
blafphemed,and ill fpoken of.
Two things are hecrcin remarkable. One is, thefmne
heere obieUedto the Ifratlues : the Other is, the confident of
thisfinne. Thefmne isjwy n ted at in thefe words, A man and
hii father will got in sW the fame mayde : the confecjuent in
thefe, to prophane my holy name. The finne is vnlaw full plea-
fur e% taken either in incefty or in adultery •, or in fornication, or
in any other vncleanneffe : the confeauent is, the prophaning
of the holy name of God.
The doctrine arifiog from both, I deliucrin this one
pofition.
L t InieftftOHS
148 The X. Lbctvre.
Incefluous perfons ^adulter ers, fornicator s,&othcrmfe fiame-
lejfejinners, are oftentimes the caufe ofprophaning the holy
name of God.
Incefluom perfons, adulterers andfornicators, all arc ftarkei
naught : but the^r/? are the word. Incefl, adultery zndfer-
Mcation, each of them is zfinne, that throweth the firmer in- -
to the euer- burning lake 5 yet the mod greeuous of them is
irtcejf. Incefil It is one of the groffefl: vices of luft. Every
mixture of man and woman of the fame tyred, within the
a'dgr^j forbidden by the law of God, is Incefi. It is forbid-
den in the feuenth Commandement, wherein, although
adult erie be oncly mentioned, yetvndcrthatkindeoft/H-
eleamejje, arc comprehended and noted, Sodomitrie, incefii
rape Jimple fornication, all the reft, together with their cau*
fes, occafions, erTcfts, antecedents, and confequents.
But more precifely is incefi forbidden, in the eighteenth
of Leviticus, irom the llxth verfc to the eighteenth. In the
fixthverfe, the inhibition isgenerall : None of you fia/Z ap-
proach to any that is neere of ktnne to him \ tovncouerihzitna*
kedneffr : I am the Lord. It is then the Lord that fpeaketh to *
you : None ofyoufhali come neere to any of your tyne} to vncs-
ner their fhame. But what tyred meanethhee ? There is a
tyred by focicty of blood 5 it fa called confanguinity : there is
alfo a tyrtdby matriage5it is called Jjjinitte. And to both ,
thefc tyreds will t he Lord haue his inhibition to extend :
Toujhall not-approch to any that is neere oftynetoyoui to vnco.
uer their nakednejfe, that is, you may not marry with, cro-
therwife luftfuJJy abufc any of y 'our tyred, bcthcy ofyour
tyred, either by fonfanguimtj) or by Affinity.
Now to treat of all thefe degrejfcphatarein the eigh-
teenth of LetUticH* forbidden, wcrffecdleiTeat this time.
One aboue the reft will fit my text. Irs that in the eighth
vei fe .The nakfdneffe of thy fat hers wife thoufhalt not vncouer.
Thy fathers wife, that is, thy Hep-mother, net thine ownc
mother. Her nakedneffe^ though fliee bee but thy moth r in
law-, thou (halt not vncoucr. This might haue beene the fin
Gtthtkffraelites in my text. Heere you fee, Afonne-andhx
father
A M O S 2. 7. 149
father went in vnto the fume maideAf this maide were n ifc vn-
f © thtfatbcrt\hen was (lieeftepmotber to thejfafof j and the
/£»»* was incfflnou-i,
Thlsvncleannefe thevery H«?*/Whauodetc(ted. S./W
acknowledged s« much, i . O*. e.i.Ittt reported common^
ly> that theiC \% for meat ion amongyon^and fuch foynicamn^ is f
not fo much & named amongif the Gentiles /bat crte/houM baue
bis fathers wife. Nat fo much as named atnnngft the G entiles?
What: doe not Heathen biftorics yeeki examples of this
vncleannejfe ? They doe.
They giue vs to vndei (land of B Antiocbm fonne of Se~ n Vlutarch. i»
iertcfts 5 how he burning with xhcinceftucw loueofhismo- D*metn*.
tfaer m law Stratonice^ot her by his Fathers alfenr to be his
wife : They tell vs of ° Darin, fonne of Artaxerxes, how oTlutarcb. in
he obtained of bis father by recjaell, that he might take to ^rtaxerxes-
vrife, his morhcrm law, Afpafa, They relate vnto vs, how ... .
?A*tomnta Caracalla Emperourtooketowi/* hismotherin fw^£*™^
kw /*/*>. Antoninus bewitched with her beautie, and defir- c*r*uB*. p<r*.
ingto marrie her, with fighes faid vnto her, VeRem, fi Secret, \tim m MeCifieio
Motber,ifit were lawfull I would make you my »•//*. Shee 5 1;'J9or'C0Pa%t< *-
monfter as (he was, (hamcfully reply ed : St ItbetjKet - An Hfc ioa*
wf/ci/ te Imperatorem effe, & leges darc,non accipere, Sonne,
youtiauecalled me mother \ if you lift to make me your
mft, you may. Know y ou not that you ace Emperow? you
giue lawes, you take none : Withthis her aofwere Antomntu
inflamed, matrem duxitvxorem , he married his mother.
Other examples of this vncleannejfe Hestben hiflories
haue arfoorded vs. How then is it, that S. Paul in the but
now-a!!cdged place, faith jthatthis^wr/^»»/?j[^, is fuchas
IS not (o much as named among the Gentiles ?
We need not fly to an Hyperbole to excufe the A pottles
aiTertion. His meaning is, that though fuch vncleanneffe
wercfometime pra&rfed among the gentiles, yet that a-
mong the very Gentiles lawes were made againft itrand that
the better fort of the Gentiles did deteft *>,as a filthie,[trange,
and monftrous t/iZ/dffif.
Was this VKctetntieflc held in fuch dcteftation by the g e»-
L 3 ' uia
150 The X. Lbctvre.
tiles, who wereguidcd onely by natures JightrNo maruaile
then is it,if the Lord, here in my text,do fo (harply reproue
Ifrael for this vncleanneffe among them. Ifrael\ They were
the people of the Lord, they were bis inheritance, they had the
lampe of the word of God to be their guide. Yet Ifrael, rebels
lious and d if obedient lfrae /,hath played the harlot lAman
and bis father went in vnto the fame maide. Vnder this one
kinde of w«;/? are comprehended all the reft 3 And not /»-
r*/? onely, but adulterie alfo,yea, and fornication too. So
that indeed the Ifraelites are here reproued in general! for
their filthie lufts. They were fo inordinately vicious,and fo
difolute, that they bluflied not once, to pollute themfelues
with fornication, with adulterie,mthinceft, with all manner
offiltbinejfe : and hereby was the holy name of God pro-
phaned.
It is true. Peccatorum turpitudtne violator nomen Deifan-
Slttm : fuch is the filt bine fje of finne, that through it, the holy
name of God is often violated. It was violated by Damds
finne. £>*#«/ the man after Gods owne heart, yet conuic-
q 2. Sam, 12.9. ted ofmurther, and adultery. Of murther,for 1 killingVriah
the Hitthe with the {word $ and of adulterie,^?* taking to wife
the wife ojfriab^ is by the Prophet Nathan rcprooued for
prophaning the name of the Lord. In i.Sam. 12. 14 they
are the expreile words of Nathan vnto Datiid, By this deed
thou baft giuen great occajion to the enemies of the Lord to hlaf-
pheme. D**/d(youfee) was the fmqer ; others thereby
tooke occafion to blafpheme the name of God.
*ghe name of God was likewife blafphemedfoi the finnes of
r E^'h. 1 7. 2 $. {he Ifraelites. The Ifraelites r defiling tbemfelues with the Idols
of the Heathen, with their abhominacions,with their iniqui-
ties, are in the Bookesof the Prophets reprooued for pro-
phaning the name of the Lor d.h is the complaint of the Lord
himfelfe, Efai 52. 5. My name continually euery day is hlaf*
phemed : and E^ecb. 3 6. 20. 22. 2 3. The Ifraelites liuing a-
mong the Heathen lime propbaned my Holy name. The Hea-
then there could fay : Hiyopulm Iehov* thefe are the people
of the Lordt thefe are come out of the land of the Lord. A
holy
Amos. z. 7.
51
holj people fure. The IfraelUes,yo\xk^ finned: the H^.
then thereby tooke occafion to blafphemethe name of the
Lord.
The name of the Lord was likewife bUJphemed through the
finnes of the lervesm S. Tanks time. The then-lerves, not-
withftandingthey made their {boafl of God, and* knew his f fcm.i. \7,
will, and were u confident, that they visit guides of the blind, t rerf. 1 g.
tht light ofthemwhiehvitxt in darhgneffc, x inftruotors of the u Vtr£ *9t
foohjhy teachers efbabesjhtt they had thtforme ofknow>ledge% x Far z0'
and */>&# truth in the law 5 yet forafmucb as they were fpor-
ttdmihtheft^ithaduiteryMthfaertiedge, with other en-
ormities -, they are by S. Paul reprooued, for prophanmg the
name of the Lord.
The reproofeis, Rom. i.ii.&z.Thouwhtch teachefl ano-
ther,teacheft thou not thy fe/fe t Thou that preacheft, a man
fhouldnot ftealc, doefl thou fieale <Thou that fay eft, a man
fhould not commit adult erie, do eft thou commit adulttrie r Thou
that abhorreft idols , doefl thou commit fucrihdge ? Thou that
makefl thy boafl of the law, through breaking of the law dijbo-
noureft thou God? Itfolloweth, verf. 24. For the name of
God is blasphemed among the gentiles through you, The lerves,
you fee, were the finners iTht gentiles thereby tooke oc-
cafion to blafpheme the name of God.
Thus is my do&rineconfirmed vnto you :
Incefl notes perfens>adulterers9 fornicators, and other vncleane
. finners , are oftentimes the caufe ofprophanmg the holy Name of
God.
Let vs now a while confider, what Vfe wee may make
hereof vnto our felues.
Is it true? Inccftuousperfons, adulterers , fornicators, and
other vncleane finners, are they oftentimes the caufe ofprophan-
ingthe holy name of God ?Thtn ( dearely beloued ) Ictvs
from hence be admonished, fo tofpend the remainder of
our pilgrimagein this prefent world, in all holy conuerfa-
tion3 that no boy ling* inordinate or vnruly motions, no vi-
cious or vnchaft afeCltons, no acl: cfvncleannejfe, may Co far
haue dominion ouervs, as to caufe iht holy name of GOD
X- 4 through
x5
The X. Lectvre.
through vs to be prophaned.S. Aufline Enarrat. in Tfal, 14G.
fpeakcth plainely: Cnnu blafphcmaturDexs demalo opere
tnoy opere tuo blajphemas Deumi thatis, When God for any
cuillw or kc is £/*$ £<?*»«/} thou by thine euill wotkcblxf-
fbemefi God. To the fame purpofe fayth the fame Father,
T'ratl.iy. in lohan. Raraiaminuenivntur, qui lingua blafphe- -
mant Deum ; fed multi^ ejui vita: Seldome now adayes doe
we tinde any that with their tongue blafpheme God, but ma-
ny that blafpheme him with their life. Such were they in 81.
Pauls time, of whom thebleifed Apoftle, Tit. 1.16. fa) th :
They prof ffe that they know Cjod, but in wor&s they deme h'tm%
And will we be fucn I Farrebe it from vs.
Wtproftffithztwt know God, weprofeffe our fellies his
feruants \ walke we therefore worthie o^ out prof ffflon, as it
becommeth the feruants of God. And howlhaliwee fo
walke i Wefo walke if wewafke in holineffe. For ( as S*
'Ptftf/fpeaketb ) thif it the willofCjod, euenyottrfanclification ,
that jee Jhould abfttine from forntcatton, that every ant of yon
py/ttld know how topojfrjfe his vrffdl in fanftiftcat ion and honor,
not in the lufi ofconcupijccnce, euen ai the Gentiles which kticw
not God, For God hath not • united vs vrJo vncleanneffe,but vnto
holmeffe. And therefore as the fame Apoftle aduifeththc
l?p&r/&*/)Chap. 5. 3. foaduife I you : Fornication and ##--
clear, nrjfe lit th; m net be once named amongflyou, as tt beccm-
mtth Saints. Not once named I How then is it that the A-
pottknamcth them? How is ity that inthimercifc I haue:
named vnto you inctft, adult ery} for nicat ion }QRii other fumes
Qfvncleannejf; } Yes beloucd -, you m3y name them ; but it
muft be out of deteflation toy^;/»^ them 5 and net out of
delight to nourifh them;
Fromhencemay you make this Collection :If I may
not c nee name fornication, but with deteflation, then may I
not commit it. If I»may not commit fornication, much letfe
nay 1 commit advlterie -muchktYc incefl - much UlTefome
other fmnes cfvnrfeanneffe -finnes againft nature 3 monflrous
and prodigious fmnes. Now that we may not eommit form*
t<itiin>\t is euident by thefc reafons.
Riff,
M O S. 1. 7. 153
Firft,it is vnlawfullby the law of Nature Jl he very Hea*
theny who hold no other light for their guide,but the glim-
mering light *fiW»r*,hauefo accounted of ir.Memorab!c
is the faying of Demoftbenes, concerning the >r great price y Dimi Mum ta-
that was fct him, by the notorious (trumpet iats:lent,mynttm
z tut efye*|a tz9*t* ttnatwm , J like net to buy "Repentance fcf'*!**'"6**"'
deare.Doth he not thereby intimate, that atfioneft plea/we, t^nalMb.i.ci,
& the vnbri<J/ed defies of the flclh, haue euermorc for their
companion, "Repentance ? Diogenes > the Cymcke> refembied
abe3utifuil harlots tofvreetemne, tempered wiihdeadly poy. a utuhuhb. &
(on. What clfe doth he thereby intimate, but that vncbafimvita vhgt»*.
faffs, howfoeucrco acarnall man, they mayarfirftfeeme
Jvreete, they are notwith landing full or bittemejfe, and are
attended with perpetual! forrow ? CV^vhePhilofopber,
beholding at D^/p^/jthegoIdenimageof the harlor Phrjne
brake forth into this exclamation, b An fit ffl %nJw'uf»v,utar&-'le
ct-K&ovtf rgcTWov v-this trtbe tropbte,ihc monument of the Uofe jri ;//^ z Thc
lines of the Greeks, Doth henot thereby intimate, that in- like Laertiw rc-
continencieh cuen by Natures Jaw vnlawfull I I might here FOTt«h°£P'0~
produce^many goodly fentences, many notable examples &™€S ltb^' 1"*'
of Etbnicktsy and Pagans } to fhew vnto you thciuftpunifh- *
ment?which for the mort part followcth this detefiable vice
hard at the heeles ; which might alfo flit re vs vp to hate it,
aodtofl:e from it with allour might.. But its time that I
returne to the Booke of God.
Therein alfo doewe£nde,that this filthy i]nne,ihejW*
cfforntcattcns\s reputed vnlawfull by the very larv of Na-
trtre. In Rom. j. zp.itisexpretfely named among the fins
of thc Gentiles, who were meerely naturaJl men. And Le±
uit. 1 8. 24. it is layd to th: charge of the Cananites, Gentiles
too, that Viltbf*ch vKcleannejfe themfelues were defiledy and
the land) wherein they liued was defiled : and therefore are
they in that place threatned, that the land mould fpew them
$ht. You haue now the firft reafon, why we may not cow-
mtt fornication. The reafon isp becaufe it is vnlaw full by the
law of Nature.
Secondly, it is forbidden in holy Script %n% In Ephefs 3,
And
54
The X. L ec tv re.
And in i. Thefq. 3. In the latterplace we arc commanded
c 1 . Cor. 6. 1 8. to abflainefrom c fornication, and in the former, not once to
name it.
Thirdly, it is malum lubricum, a ficne full of great dan-
ger: So meancth Salomon, Prou.23. 2 7. where he fay th ^
o Vf9ii. xi. 14. whore is a deepe ditch, and arrange woman is a narrow d pitt.
The comparifon isplainej A Harlot to a daft ditcb&nd to
a narrow pit. The meaning of the holy Ghoft is ; As a man
that falleth into a deepe ditch, or, into a narrow pit ,brcaketh
either an arme, or a legge, and with much adoe getteth out
againe:fo is ic with them, that arc ouertaken with this vile
e EccUf. 16. 7. fnne of fornication ; the woman e whofe heart is asfnares and
nets, and her hands as bands, will bee to them more bitter
then death ; with much adoe (hail they efcape from her.
Fourthly, it ftoppeth the pafTage into Heauen. S.Paul
affirmeth it, I. Gor. 6. 9. Fornicators (ball not inherite the
kingdome of God ; and againe, Ephef. 5 . 5. No whoremonger
hath any inheritance in the kmgdome ofChrtft. S. John, Rcuel.
21.18. fayth as plainely : Whoremongers fbaUhauc their part
in that laket which burneth with fire and brimjhne.
Thus haue you, of many, foure reafons, why wee may
not commit fornication.
1 . It is vnlawfull by the law of Nature.
2 . It \s forbidden by the law of God.
3 . It is foil of great danger.
4. It ftoppeth the parage into Heauen.
Now fee the validitie of my former inference. We may
not commit fornicationfor the reafons now fpecifiedjmuch
lelTc may we commit adulterie - much lefle incefl - much
lelfe other finnes ofvncleanneffe, finnes againft Nature, mon-
firous and prodigious finncs. All thefcS./W, I. Cor, 6.
hath euenchayned together, to caft them into Hell. And
that you may take notice of it, he hath a F* *&**«&* for you
vsrf> 9» M» 3^*31, Be not decerned. Neither fornicators, nor
adulterers tnor the effeminate^ nor abufers of themfelues with
mankjnde,fball inhertt the kingdome of God. Thus farre hath
the
A M O S. 2. 7. 155
the firtt vie of my dodrine led mee. The fecoud fol-
Iowerh.
Mydo&rine was, Inceftnotit f er fens, Adnlttrers, fornica-
tor syAt. dot her vncleane (inner s> are oftentimes the caufe of pro-
faning the holy name of god. This in the fecond place Ccr-
ueth for the reproofe of fuch as fufTer themfelues to be ^
kindled with the burning fire of luxurionfnes , or camaZ
tufts. And hereby are all inceftnom marriages condemned.
SEmamtell King of Portugal married his wiues fitter:
* Ferdinand the younger King of Sicihe married his fathers f c*kfwJm a
hfifter: Philip the fecond King of Spaine married bis Ci- yw».i.».j»,
flers i daughter : f&wrj the eight King of England married 154^^-9 §.
his brothers k wife. All thefe were ince^noiu marriages ,and R'Jhrt—*
arebythisdoclrinecondemned. £ >*»*«.' '
But fome may fay 5 thefe marriages were notconclu- i Annam.
ded,butby the P^/difpenfation. Why then fay J^-they k Catban'nam.
are condemned ? I fay fo } becaufe they are precifely a-
gainftthe law of God written, Levit. 18. But may not the
Tope difpenfe againft that law I What ! Difpcnfe again (1 1 1»c4p.\ukn2.
the law qf God i a.f.M«*«.
We are not ignorant, that the chiefe patrons of the ™r*' .
70»/^r*V/law,howfoeuer they grant * Ttpam qseandoqite p^ iwji.uh'-
nimtum papaliter di[penfare, that the Popf fon)etimes difpen- nem Extra , de
feth too much Tope-like ; doe notwithftanding exprefly af- Ken»n»'*t*o»e.
firme, m Papam bene dtjpenfare contra Apoflolum ; that the & **•?*•' • c^«
P*/* well difpenfeth againft the Apoflle. ■ Neither do they n^ddr'hef.
grant vnto the Pope this power of difpen fing, only in cau- j.*g. i4i.
fes perteiningtothepofitiuelawof man, (with which co- o Cap. ad ^pc-
lour they now paint ouer that fame flagithtu gloffe of dif- .M'* »■ se*t9
penflng againft the Apoftle) but alfo in matters ratified by * Sfmemi4& re
the law of God. b-iuv^.
Icould here tell you of many wicked dijpsnfations, that contra Kez'»**>
haue bin granted by the Pope ; as that vfibtecls may be dif- <**g?i*.
charged of their oath and fealtie,and may be licenced to K Co"al' Cor'
withdraw their allegiance from their Prince, yea, to take ^1' *gJa\ -
armes againft him, yea to lay violent hands on him 5 that abfiantikm fah
ipromifc may be broken, with God and man 5 that moft «» condudiiw.
horrible
i$6 The X. Lectvre.
<\ fymoiiThef. horrible *i abominations, may be committed 5 that all
?.§4i./Mg.i80. things, dinine and humane %vaay be perucrted$ right and
wrong, Heauen and earth, lawfall and vnlawfuli may be
confounded togither. But Imaynotfofardigretrefrom
my prefent purpofe. JLet it fufficc for this time, that you
fee the impistie of theTop-sdtfpenfationsy (or rather diflipa-
r De Conf.i. ad tions,as r S. Bernard calkth them) in his allowing of **-
Ejtgen.Ub^.c.4* cefluoiu mariages} that a man may marry his vines jitter >ot
his fathers fitter, or his piers daughter ,or bxtbrothtrs wife :
all precifcly againit the law of god.
Here might we (land amafed and wonder, that fuch ir-
regular and lhamelefTc dijpenfat ions, ihould pailewiththe
approbation of the Pope, whobearesaface,as if he were
fxoft holj> ycaH*/ineJfeitCQ\h. Speake we to hin^or write
to him, our compilation mud beTater Santtijfimejnosl
holy Father 5 and SanSlitas Tua^jonr HoHneffc. B ut know-
f iMejf.i»z. in8 n*m to ^e f^4t f man °ffin™> tna* fonne of perdition,
thar grand •sfntirhrift ,wbo according to the prophecies
of the Holy GholHn the Scriptures, was do be reuealed in,
thefe latter times, we need not wonder though he dtjpenfeth
with all the mod horrible and abeminable impieties, that
Matth l$ may be. Can we l gather grapes of themes, or figs oftkiftles?
can a corrupt tree bring forth good fruit f Can we expect
u iTbtjr.Lt. ihazthQ'P*p*,\\houopp<>fitb hmfelfe againft God,and cx-
alut'h biwftlfe aboue all that is called God, (hould either
himfelfc liue, or caufe others to liue, according to the holy
Uw of Cj9d ,?
For the P^Jthemfelues (would the time and your pa-
tience permit) I could rip vp their liues,and (hew vnto you
how they haue bin (tained and defiled wirh all manner
of fearefull,notorious,andabhominable hnnes. But my
rext will not fuffer mefo farre to range. The (ir.nes ofvn-
eleaneneffe^herc'm thofe holy fathers haue,tothcartoni(h-
ment of the wo: Id, wallowed, are the finnes in my prefent
text and doclrinefmittcnat.
What (ball I tell you of the incefi committed by many
of them? by lehnthc 13. vvith Stephana, his fathers con-
cubine?
A m o s. x. 7* J57
cubine? by Iohn the * 23. with his brothers wife ? by * •*$*** tie %+•
Paul the 3. with two of bis Nieces? by Pins the 5. with
his ownc fitter* by 1 Alexander the 6. with his owncy j04».hrU».
daughter. Vontan,
I could make trucreport vnto you of many of them ve-
ry infamous for their beaflly Sodomie, for their filthy adult e* f
rie , for other their vncleane tuft. So holy were thofe holy
Fathers. Neither were they ihemfelues alone giuen ouer
to flich 6 Ithindre, but they alfo tooke order to haue others
like vnto them. They could not alone be wicked. x Alex- 2 Siegcd.spec.
under the fixt gaue leaue to Cardinall Mendoza to abufe ^onuf.
hisowne baftard fonne in inceftuous Sedomte. a Sixtns the a ^T^T de
fourth gaue licence to the Cardinall of S. Lucie, and to ail 6 0'.^ Vjpjff"
his famiiie, that they might in the three hot moneths of p.,*. sx~*d. '
the yeare freely vie Sodomie. Johannes a Cafa a Florentine, #cc P.?;;.
Archbifbop of Beneventum, Legat for Iuliut 3. at Venice j^f"1 Krw»g
fet forth a bookein Italian Metrein commendation of this Yjflml'" *"'
DUna of the Papiftt , this abominable linne of Sodomie. * ***
W*$l you heare more of Sixtw the fourth f He to incite
and incqurage others to be as filthy as himfelfc, built in
Rome a famous ftewes* not oneiy of women, but alfo of
males. Theftmillftewes , howaduantagious it hath bin
to the Pope, and gainefull to his coffers, may from hence
appeare,that the?*/* hathreceiued from themayearely
penfion, amounting fometimes to three thoufand, fome-
times tofoure thoufand Ducates. It is faid of Paulas the
third, that in his tables he had the names of 45000 Curti-
fef*jr, which paid vnto bim a monethly tribute.
Now that the Pope neede not to Joofe fo great a re-
uenew; fome haue beflirred themfelues to patronize his
flevre s by argument and by autoritie, Their cbiefe reafou is :
that common Curtizans in hit countries are a necejfarie
eftill.
Harding finfut. ApclJeveeUi par+jctfj. thus fpeaketh of
it,/* is common in alt great fine sin hot countries, not to bantfk
from among t hem f he filthy generation of harlots for thcauoy-
dtng
158 The X. L ec tv re.
ding of a greater mifchiefe.
Dr Btjbop in his fecond part of the Reformation of a
Carholicke deformed, in the treatife of repentance , faith,
Theftewes infome hot Countries ^are tolerated to tuoyd* grea-
ter mifchiefe.
The cheife autoritie they bring is S. Auftinesy out of
his fecond booke de ordinecap^ Aufer meretrices de re-
tro* humanisfurbavtris omnia libtdmibm : Take harlots from
among men,yee fliall difturbe all things with teacher on*
lufts.
To their reafon, that Curtezans in hot Countries are a ne-
cejfarie euiS: we fay , that the heat of a count rey i s no fu ffi ci-
ent warrant for the popifh ft ewes. The land of Ifrael is a
hotter climate, then that oflta/te, yet faith God vnto the
Iewes, Deut. 23.17. There {hall be no whore of the daughters
of Ifrael \neit her Jhall there be awhore-keepcr of the fonnes of
Ifrael.
For S. Aufhnes autoritie, wee acknowledge it to bee
great and reuerend. But withall we fay, that S.t/iujUne^
when he wrote thofc words, was not S. Auftine. When
he wrote that trad of Order , himfelfe then liued in
dtforder \ a yong gallant , a novice in the faith , not
well inftrufted , not yet baptifed in the name oiChrifl 5
himfelfe then kept a concubine, and liued in whore-
dome.
But the fame Saint Auftine, afterward fully inftrucled
and baptifed, faid thus: Iftamjn vfu fcortatorumtterrena
c'tvvas licitam fecit turpitudmenu. The words are "De
Ciuit.Dei lib. 14. cap. 1 8. The due of the world, not the
Chmch of God hath made this filthinefe of harlots to
bee lawfulL So doth not Saint Auftines autoritie hold
vp the ftewes. Saint Paul beates them downe flat, %om.
3. 8. they who fay, Let vs doe euill that good may come
thereof; their damnation is iusl. In a word, the tolera-
tion of the ft 'ewes ■, is an occafion of vncleaneneffe to many
a yong man and weman , that othcrwife would abftetne
from
A M O S. Z. 7. 159
' from all fuch kinde offilthmejfe.
Whax an abotnmarion is it, for a brother and his bro-»
ther, a father and his fonne, a nephew and hisvnclc, to
come to one and the fame harlot? one before or after the
other ? Is it not the very abomination, which the Lord
reproueth in my text: tsf man and hit father will goein ,
tothefamematdeyto profane my ho ly name ? Jhaucheldyou
too long. May it pleafe you to remember my doctrine.
It was,
lncefluons perfons, adulterers, fornicator /, and other vn-
cleane fmners^are oftentimes the cattfe ofpreftning the
holy name of God.
A twofold Vfe I made of it. One was $ to flirre vp
our felues to a holy converfation. The other, toreproue
fuch.as are giuen ouer to vncleaneneffe. I conclude with
that exhortation of Saint Teter, 1. Epifi. chap. 1, 11.
Dearetyjbe toned, I befeech you, as ftrangers and pilgrims,
abfleme from flefbly lufts. They may feeme vnto you
a Paradt{e to your defires 5 but they will proue a Pur.
'gatorie to your purfer, and a Bell to your foules. Doe
you loue your bodies? Abftaine from fle/blj lufts 3 for
they are rottenneileto your bones. Doe you loue your
foules? tsibfttixi from fejhly lufts -^ for they warre'a-
gainft your foules. Doe you loue your credit) ? Ab»
flame from flrfcly lufts ^ for they are dilhonourable. 1 he
heate of camall lufts, what is it but an infernall fire,
whofe fall is fullnejfe of bread, and aboundance of idle-
nrffe • whofe (parkes are mill communication , whofe
fmoake is infamie, whofe afkes arc pollution, whofe end
is Hell.
Bearely beloued, I befeech you, ai ftr angers and pilgrims,
abftaine from ftefhly lufts 5 haueyourconuerfation honeft
among all men, that they beholding your good works,
may glorifie God in the day of vifitation.
Now,
i6o The X. LectVre.
Now gracious Father, To workc in vs, thoa and thy
power, thou and thy mercy, Co bring it to parte, that we
may To fpend the remainder of our dayes here in all
bol) eonverfation, that after this life ended, we may
haue our inheritance in thy kingdoms
Grant this for thy fonne Chrift
lefusfake. To whom
with thee
&c.
The*
16~i
The XI. Lectvre.
AMOS 2. S.
And they lay themfelues downe vponchtbesUid t$
fledge by euery Altar* and they drinke the wine of the
condemned, in the houfe of their God.
IT is a great height of impietie, whereto men are
grownc,whea by vnlawfull meanes, or pretences, or
allurcmcnts,t hey adde fane to fane. A man m ay fane
once and a fccwdtimz 5 and may doe it through tnfir-
mitie : but if he go on wit h a third tranfgreffio»>and with
a fourth ; if he be obflinate in heaping linne vpon finne,
lamentable is his eftate. A woe mud be his portion. Its
denounced by the Prophet Efay, cap, 5. 1 8. Woe vnto them,
that draw intquitie mtb cords ofvanitie, and fane '»as it were
with a cart-rope.
Was there euer a people, fo far giuen ouer to worke im-
pietie? Behold, fuch were the people of Ifracl, they to
whom this prophecie of Ames was dire&eti, Their cruelty,
their couctoufnes> their opprejftonsy their calumnies, their^A
t by lufts reproued in the two precedent verfes, do proclaim
as much. And yet they haue not done finning. They
would, I grant, make faire weather; they would make a
faire feew, as if their defire were to ferue God. For that
purpofe they came vnto the houfe of their God,histemple5
they drew neere vnto his Altars : but euen then did their
hearts worke iniquitie. My textconuinceththero.
They lay themfelues dorvne [or they ly c,or they fi t downe]
vfon slothes laid to pledge by enery Altar .- and they
M drink*
i6t The XI. Lectvre.
drink? the wine of the condemned [ oroffuchasthey
haue fined , or mul <5lcd] in thehoufe of their Gods; ,
The words import thus much. The people of lfrael to
clcke and couer their manifold finnes, make a fliew of -rcli-
fion : they goevnto their temples, the temples of their
dols; there they offer their facnficcs, there they feaft it
fumptuoufly. They are at great charges. But vyhence doe
they defray them I Is iroutof their ownefubftance,\*hich
either is defcended to them by inheritance, or is gotten,
by their iufl and boncfl labour? No fuch matter. The
fines, themulcls of the poore,their pawnes,their pledges,
their pewter, their garments, their bedding, their goods
pay for all.
The words doc fpecially concerne the Pecres, the No-
bJes,the Iudge*>the Magiflrates,the Rulers of Ifraet. They,
may aifo concerne the rich among them: butcannor be
vnderflood of the poore,the bafe, and vulgar fort. The
words are not many $ yet many are the finnes they /mite
at. The rating of pawnes, the deteyni»g of them^v/frigheoue
judgement Juperftuion, idolatry ,r tot andfxcejfe are the (ins,
they finite* at 5 as may in part appearc^ in the now-enfuing
explication.
They lay tkemfelues dome] *^ word for word, They,
bo we downe themfelues,t hey frretch out themlelucs. Sc.
Hierome renders it by the verbe j&ecttmbere> intimating
their fitting downe, as at a feaft or banquet. .
They lay themfelnes dome- they lye downe, or they fit
downe vpon clothes ] This manner of fitting or lying
downe at roeate was very ancient. The old Romans vfed
it 5 fo did the (jreekes> Nonfedabantjeditcctibabant* They
fat not as we doe now a dayes, but they lay dorm e< In fome
parlor, chamber, garret, or other convenient rooine) zlow
round table was placed. This table for the common fore
of people was made of ordkiaric wood, and flood vpon
three feete. For men of better fa/hion, it was made of bet-
ter wood, of the Idmon tree, or of the CMapl* tree,and was
fomerimes inlaid with fiber, it flood vpon one whole en-
tire
Amos. i. 8. 163
tire foote made of/twtf, in the forme of a Leopard ot a
Lyon. * About this r**W r<i&> were placed 'A/** £*<&, a i«/^w anth.
coucred with tapeftriej with purple, or with feme other fc*Mj.*.i.
kindc of carpet, according to «he wealth and abilitie 0fHierenjm.Mcr-
the feaft-maker. Each bed cootciocd three guefis, tome-€^J^ls
times jW*, feldome «w. And thus cheguefls were pla- u.taf.iu
ccd.The fir ft & vppermuft lying at the beds £<W,rc(tcd the K9P»* *»"?• pv
vpper pare of hisbodicathis lcrtelbow,& difpofed his feet ^-5 ^/» **•
behindethefeconds backe: the fecond refted his head in
the others bofonnj vpon acuffeiooraftd difpofed his feete
behinde the thtrds backe. The reft did likewife. Such was
the cuftomc oi fitting or lying downe at meat among the old
Greeks and Romans.
This very cuftome of fttingor lying at meat was alfo a-
mong the fewes. We gather ic from the Scripture phrafc
in the New Teftameut. b £ft«,-CAlled alfo* Matthew^thzt b Jfcr^.14.
bleffed E#augettfttnwde in his owne houfe a great featt for Luk< 9 *?» **•
fe/us, whereat were many publicans, and others. A t that c wttbw .
i caft It \(ks fay downe. So faith S.Mai thewjhap. 9, 10. «*/£
-afoui/df*, 4* ^ Ay downe. S+ Marine faith, *tap. 2. r y.
c# t&? i&TitvJify afJiiv, as be lay downe. lefts* lay downe at
meat. So did his difiiples : fo did publicans and finners too,
.S*. Matthew and S.Marke in tbenow-alleaged places doc
affirme it : Qw&itukm itS In*?, f £9 iaj downe with Itfitt.
Publicans and finners lay downe with Iefus. S.Luk^chap. s.
29. thus exprctieth it 5 &w te*T riftf h^tux*^**, h great
com panic of Tublicans, and others, lay downe at meate mtb
Iefus and his difciples.
The time was v\ hen Iefiu fed m ith dfiue Uaues, and two 4 ^ 4M;. t ,
jifies, about e £** thoufand men, befidcs women and children 5 c w/:* i
then hecommaunded the multitude tLr*xXt%Zcu,te lye downe on
thegratfe, Marth. 14. 1 9. Another time he fed with ffeauen f Math.i^l
banes, and afewUttlefifhes ifoure thousand men befide wow** S ^ft*-
and children : then he commaunded the multitude, aikai^r,
tofalldewneontbegrouHdjM&t. 15.35. At both times,/*/**
his words had reference to that auncient manner of fitting,
or lying downe at meate.
M t Which
64 The XL Lectvre.
Which manner of fitting) or lying downe at meate, lefvu
himfelfc feemeth to haue obferued at his celebration of his
laftPafchallfupper. For we finde,/^. 13.25. tbatatthat
fuppcroneoftheDi/f^/r/of/^jthel^rcipie whom Ie-
fas loued, euen lohnthe Euangeltft, leaned on the bofome of
lejw. I ejus lay downe. Iohn did likewifej and leaned en Ie-
fus his bofome. You fee, that in the time of the new Tefta*
went, euen among the lews, it was a cuftorne to lye downe
at meate.
Euen among the levees, it was a cuftorne long before.
Eight hundred years before the incarnation of the Meffiah^
thepofteritieof lacobvled it. My text affirmeth it. The
Jfraelites, the of-fpring of Jacob, layd themfelues downe vpon-
clothes.
Did they lay themfe lues downe vpon clothes T And why
might they not doe fo ? Was not the common cuftorne of
fo doing,a warrant for them {q to doeFOut of doubt it was.
It was no fault of theirs to lye downe at meate, and vp on clo-
thes. But herein were they blame worthie 5 firft, that the-
clothes whereon they Uj, were not their owne, fecondly*
that they lay vpon them vnfeafonab/yi
Firft, they were not their owne 3 they were the pawnesy they
were the pledges of the poore : they were clothes laid to-
' fledge
Secondly, they lay vpon themvnfeafinablie $ euen before-
their Altars. The firft argucth their crueltie towards the
poore iThtfecond their Idolatrie iarefpeft of God. Firft
of the firft.
They lay themfslues downe vpon clothes laydto pledge ] Wee
fhallthe better vnderftand what that finne is, which our
Prophet here reprooucth in the Ifraelites, if we will haue re-
courfe to the Law concerning/*/^*/. That Law is written,
Exod. 1-1.26* If thou at all take thy neighbours raiment to
pledge, theft /halt 'de lifter it vn to' him by that the Sunne goeth
downe : The Law is repeated, Deut. 24. io7 n, 12, 13.
t¥hen thou lends fi any t hing to thy neighbour,f&w./&4/f not en-
urintohu houfe to take his pledge. But thou [halt abide with-
Amos i. 8. 165
our, and the man to whom thou Jena* eft, /ball bring the fledge
out of the dores vnto thee, tsfnd tfthe man be poor* thou Jbalt
tot fleepe with hi* pledge. But fhalt reflate him the pledge when
the Sunne goeth downe. The ground of this Law is mercy :
the Lawgiuer,is the God oi : mercy : its giuen,to flirrc vs vp
to mercy.
If At a8 thou take thy neighbours raiment to pledge, thou mufl
deliver it vnto him by the going downe oft he Sunne. That is the
Law. Thereof; Sxod, 11.17. haueyou two reafons : One
is taken from common humanirie. The poore mans r*i*
ment ! It is his onely couerwg $ // is bis raiment for his skinne.
Take that from him, and wherein /hall he fleepe ? Refiore
therefore his pledge before the Sunne goeth downe. The other
rcafon is taken from the iudgement of God. If the poore
man c rie, God will hewre him>for he \% gracious. Re ft ore thou
therefore his pledge before the Sunne goeth downe.
In the 24. of Dent. ver. 1 3 . three reafons are broughtto
the fame purpofe. The poore mznspledge 5 See that tn any
cafe thou deliuerit, when the Sunne goeth downe,
Firltj that he may fleepe in his owne raiment.
Secondly^ that he may blejfe thee, may pray for thee,may
teftifie vnto God the fence and feeling he hath of thy hu-
manirie, and kind dealing.
Thirdly,that/J m*y be right eoufnejfe vnto thee, euen before
the Lord thy Cod,
Seetherefore3that in any c afe thou refiore the poore mans
pledge > when the Sunne goeth downe. You haue the iaw, and
the reafons of the Law.
This £4Wthefe Ifraelites violated. They tooke to pledge
poore mens clothes,they deteined them,they vfed rhem,tbey
/47^/w!f6*w,asiftheyhadbeene their owne. The finnc
then here laid vnto their charge, is Detentio ptgnoris paupe-
rum, the keeping backe of the poore mans pledge. The do-
ftrine which we may take from hence, is this.
The pledge of a poore man,Juch as u neceffarieferhis vfe^ is
net to be withholdenfrom him.
I fay, fucb as is nccellarie for his vfe. Mofes, in the aJied-
M 3 ged
i66 The XI. Lectvre.
gcd places of Exodus and Deuteronomie, makes mention
ofhism/wrKf. Ther4/wfKf of the pooreman J it is operi-
w^wrv/Wjhiscouering 5 it is veftimentum, his clothing :he
hath nothing clfe, wherewith to hide his nakedneik : no-
thing elfe, w herewith to faue himfelfe from cold. Such a
pledge, as is the poore mans raiment, his coaty his dublct, his
bed, his cowing) or any other thing, that is neceffarieforthe
prefer king cf his life , God will haue it reflored. Yet it will
pleafe him wcttyiifuch a pledge be neuer taken.
The Law runnes thus in the 2 2. of Exodus, If at all then
take thy neighbours raiment to. pledge, thoumufldeliuerit vnto
himbythegoingdowneoftheStmne, It is as if the Lord had
thus faid ; I fliali like it welj y if thou lend vnto thy poore
neighbour without taking any pledge of him 3 but if thou be fo
cruel!, and hard hearted, as that thou wilt not be induced
to/p»^wichouttakingofa pawne, yet fee in any cafe, that
thou reftore vnto him his pawne before the Sunne goeth downe.
The Lords defireto haue no pawne at all taken of the
poore man, is more plainely manifetted, Deut . 24. 6, The
Law there is :No manfhalltake the two mil'ftcnes^or the vpper
mil- (lone to pledge.M cntion is made faftoktwomilflonesAnd
then of the vppermofi. It is all one as if the Lord had fay d 2
Toufhallnot take top ledge bothmilftones, no nor one oft hem. As
v good take both, as one. There is no grinding without both.
lfthou take one and leaue the other, how ihall the poore.
man grind .?C#ft#rW/ are named : vnderthem by a Synec-
doche you may comprehend all kind of vtenfils, or inftru-
mentsj with which a poore man gets his liuing. In this
ranke I place the Husbandmans plow, the Smithes anvilj,
the Taylors (h eares, and euery other handy- crafts mans
took, which is necetiarie for the exercife of his trade or
occupation. Nonefuch may you take to pawne, Mofes adds
the reafon:For3he that cakes fuch a pawne of a poore man,
takes the poore mans life topawnr. ,
hDeut.i^6t May not fuch a pawne be taken by the b Law of the mil.
fiones&nd for the reafon fpecified ? Then out ofdoubt who-
foeuerisfocrueJlandhardofheart^totake/^^^^^he
is
Amos. i. 8. i5«
is bound by the 'Law of the poore mans raiment, toreftore ifW.u.i*.
it ere the Sunr.e goe doane. Thus is my do&rinc cftabliflied. Dsu:- *4- » j.
The pledge of a pure many(uch as is neceff trie for his vfef is
not to be wtthholdenfrom him.
This doftrine bath its vfe in this wringing world. It may
feme to reproue the wealtbie, the great deuourers, the Sea- ,
gulfs of this age. No money ilialJ out of their purfes to the
poore without a pawne. Tell them it iscrueltie. They will
lay 5 No. He comes to borrow of me ; I may deny him if
I will. 1 lend him my money 5Iiooke for no profit j i take no
vfury. Shall I haue no slfui ance i Shall I not be fuffered to
takeafarene?
Fooli/h man i Why pleadefc thou Co s It is the will of
Godylh^tthou lend without a parrne :ot if thou lend vpon a
pawne y that thou re ft ore it before the Sunne goe downe. This
is the will of God : Why wilt thou not obey it 2
Say •, thou lendefl a poore man thy money, and he buyeth
bread therewith,& eateth ; and in the mcane time through
want of his raiment , which thou haft to pan>ne9 the poore
man bzfrpz,:n to death: how haft thou relieued him? Wfiac
difference is there, whether he die for hunger, or for cold*
If thou flacke his hunger ,and ftarue him with cW^thcu doft
but change his torment ; thou doft not fuccour him. In like
fort : if thou lendeft a poore man thy money t and for thy fe-
curitie takeft top*wne the tooles, thofe necejfarietooles, with
which be gettcth his liuing, thou doeft not relieue him, but
doeft, as much as in thee lyeth3c«r the poore mam throate.
Flatter not thy felfe ( belouedjwhofoeuer thou art^hat
haft accuflomed thy felfe to fecurc the bane of thy money by
taking ofpawnes. If the courfe be Amply and abfolutely
lawfully what mcaneth the Law, Dent. 14. ij. Thou /halt
not take awiddowes raiment to pledge f And why doth lob,
Chap. 24. 3 . reproue them j who take the widdowes oxefor 4
pledge f It is in thy power I grant,to take a pledge of thy deb-
tor, to allure thy felfe, that thou maieft receiue thine owns
againc : but if mtakingthy pledge, thou tranfgrelle the Law
of charitie 5 if thou tikt/uc ha pledge^ thy neighbour can-
M 4 not
i6» The XI. Lectvre.
not fpare without the hazard and pcrill of his liuclihood,
ituthyfmne 5 and thou art bound with [peed ti> refiore it. If
thou refloreitnot, what then? Ezechiel chap. 18.13. will
tell thee : Moriendo morieris ,thou (halt furely die,tby bloud
(hall be vpon thee.
But here thou wilt apologize, defend thy felfe, & plead
that for thy takingof pawnes, tbou haft thy warrant out of
'Frcv.io. 16. I muftconfetTe, thou art there permitted to
take a mans garment as a pledge or pawne, for the ajfurance of
thy money. But ofwhom?^/^>w>to whom thou lendeft thy
money ?No. But of him, whoraflily, vnaduifedly, and la-
uiflily becomes fuertievnto thee, for the man heknoweth
not. And what is this to the poore man, that borrow eth of
thee ? Of him if thou take anyfuch pledge , thou maieft bee
ftrained with the abomination of Vfnrie.
I put thee a cafe:T hou lendeft tennepo#nds,vpon apawne
embedding, or linneny and thou lendeft it freely. : but as the
borrower vkth thy money, (othoftvkft his pawne. This is V"
/fcryinthce. For the bedding or linnen7 which thou haft in
f atone is the worfe for the wearing :fo is not thy money in the
borrowers hand I know the very name of Vfstry is deteftcd
of thee,and thou hateft to be called an Vfurer. Take heed
then, that by thy taking ojpawnes, thou becomenot one of
that damnedcrew.
Iftherefore you haue taken rf*7^*»w of a poore man*
anyfnch panne, as by the Law thou oughteft not to haoe ta-
ken of him, rejhreit vuto him according to the Law, euen
before the Smnegoe downe. So (hall the poore manrto whom
thou haft [hewed mercy in lending t hy money , blc tfc th ee, an d
it (hall be righteoufnejfe vntothee before the Lord thy God.
Hereof art thou allured, Dettt. 24. 1 3 . Yea, Vit/endo vives,
thou (halt furely liue. The Lord God hath fay d it, Ezr-
ihtel, 18.9.
Hithcrto(BeIoued)youhaueheardofthefrW//>ofthe
Israelites > towards the poore», their crueltiein dsteinihg the
pledge s of the poor e : they <layd them[elues downe vpon clothes
kid to pledee. And this thev did vnfeafona Hie, euen before
thei*
A M o s. i. 8. 169
their Altars, w hich argucth their Idolatrie t, the next thing
tobeconfidered.
By entry Altar ] AMta erant alt aria Tdolorptm $ alt Are lu-
tein Domini nonnifivnum. It is a Bifliops note 5 the note of
Alberttu Magnus vpon my text. Many were the Altars that
were erected for ihsfertttce of Idols, but for the worfitp of-
Cod, there was but onc*y4ltar: but*** Altar, whereon to
offer facriflce.
This one Altar at fir ft was to be made ofr*rtb,or oiftone
rough and vnhsrven, as appeareth,. Sxod. 20. 24 25. Such
an Altar was fitteftfbr the then, eftate of the children of If*
rati. They were then in the defer t iourneying toward the
holy Land, and were to remoue from place to place. An
Altar of earth would foone be made : fo would an Altar of
flone, rough, and vnhewen. They might make their Altar of
earth, that when they fhou Id change their (tation, they
might v\ ith cafe deftroy it, Neaut abufui ant fuperflitiom ef.
fet} that it might not be fuperftitioufly abufed. Or, they
might make it 0$ rough andvnhewen ftone tumult uarily^Ytf
folium aret quemquam ad confervationem religionemj? conftan-
temUlms altaru,thzt it might not allure any one to a con-
ftant reucrencc, and dread of the holineire of that Altar.
In the 27. ofSxod.ver. 1. there is a prefcription of an Al*
tar of better fafhion. ©Jawnewp, the nAltar of Holocaufles,
cf burnt offerings, 0$ facrifices, is there defcribed according
to the matter, the meafure, the forme, the inftruments and
velfels thereof. Thou /halt make an Altar of ypood, of t lie choi-
fefi Cedar. An Altar, BOt ^Altars, It was but*»* Altar.
And why would God haue but one Altar rHe wou Id haue
but one, quodunum atj^ emdemcultum inter omneseffe vellet.
Becaufe he would haue but one & the fame worfhip among
all, therefore would he haue but one Altardo fay th k Galafi- k Scc 'Met vp-
*/.He would haue but one Altar ,to note vnto vs ] one truth, p^'10'14,
one religion. But one Altar m Vt vinculum effeg facre, vnitatis, on l.r'f.To.Y^
that it might be vnto the rude people, a bondoffacredvmty. m M*rU*t, in
Thzt*"e and the fame religion might remaine among them Lf- i>*9«
inviolable. God would haue but ope Altar.
It
70 The XI. Lectvre.
It was therefore finnc in leroboam to fet vp two other Al~
tars,one'\v\Bethel,thtothermT)anj i.King. 12. 29. It was
finnein Vrijah, the high Prieft, when to pleafe the idola-
trous King Ah**,, he caufed znew Altar to be kt vp after
the patterne of the ^/Mr*/D4«*y?/#, z.Ktng. 16, 11, It
muftneedsbeafinneinthe^/^wo///?^/, to multiplie
their Altars according to the multitude oft heir fruit ,Hof.i o, 1.
And I may not excufe the ffraelttes, whom my text concer-
ned,they laid themfelues vpon clothes, laid to pledge by
every lAltar, They had there many Altars too. But,^//*r*
Domini nonnifivKum:FoT theworftup of God there was but
one Altar,
And that onezAltar was a type of our bletfed Sauiour 5
a liuely figure,or reprefentation ofChrift crucified. In re-
gard whereof, Heb, 13. 10. Chrifl is called an Altar 5 yea,
our Altar : We haue an Altar, We haue an Altar, whereof they
haue no right to eate,that ferue at the tabernacle, Chrifl is this
Altar 5 he is our •s?ltari Chrifl with all his benefits. Which
his benefits are nothing auaileable, nothing profitable for
them which are vndcr the Law, who yet are in bondage
vnder the rudiments, vnder the ceremonies of LMofes Law.
Thofe benefits of Chrift are fpirituall ; Regeneration, j ay th9
remijfionoffinnes,iitflification, thefauour of God, fecuritie a*
gainft our enemies, ( the world, the ¥)euill, death, and hetl)life
and et er nail glory ;thefe are the benefits 9 which Chrifl through
his moft glorious death and pajflon hath purchased for his
cleft. This purchafe he wrought not by the bhud of Goats,
aad Calues, but by his ownebloud, whereby he entred in once
tnto the bolypface, and fo obtained for VS eternall redemption,
as the Apoftle fpeaketh, Heb. 9.12.
Thus hath Chrifl, the facrificer, the facrifice9znd the AU
tar made full farisfaclion to God for all our finnes. Now
a*e v, e not to relie vpon our owne good worses, vpon the me-
rits of Saints, or vpon their mediation .For this were nothing
elfequkm afiud novum A It are f rater Chrifl urn inflituere 5 U
were to appoint another new Altar befide Chrifl. And that
Chriflians may not doe.
May
Amos. z. 8. 171
May not Cbrtftiansdoeit 2 How then is it that ip Poperie
there are Co maty Altars? his ( BelouedintheLord ) one
of the blemilbes, one ofthe (hamesof that religion. They
haue their many Altars Somtoi "/*»*, fumptuoufly built, nDe confers.
and dedicated with the vnc7ionofojle%and the ° Puep bene- D,ft- » MUa-
ditlion : as appcareth by the decrees of two Conned! sthzox\z*la' .
called Apamenfe, the Other Agathenfe. Stone- Altars they t,,^. '
make for fteddinetfe and continuance; and why fo ? Bur,
Quia Petra eratd^brifttUibecaukthe Rocke was Chrtfl f It is
the deuife of Durandw. A profound reafon fure. The witt
of fore-ages could not reach vnro if.
The Pi imitiuG times ofthe Church knew no fuch Altars
offtone, no nor of wood. Then there were no ^Altars at ali.
Origen may witnelle it. He flourifhed in the yeare of Chrtfl
23 o. Then it was objected vnto him by P Celfus, that 1 he p Ul.6. antra
Chrtjfians had neither Altars, nor Images ; nor Temples. t^4r- Mf** : & fiM:
»*&*/ flourished after On^» in the yeare 290. and 4 in his S ■**•*•**•*•
umcthe /&4r&«i accufed the C&ri/?/4»x, for that they had Zbin«ton%
neither Churches > nor Altar s^nor Images. So for two hundred ExU^ij. 1 p.,*.
and ninetie yearcs, there were no Altars in the primltiue 4°?. H*faimum*
Church. mSacram.
None for 290. j*4>vj .? Yet Martin of Tolonia fometimes ' ' *' ^' **'
an Arch-btfhop^nd Penitentiarie to Innocent the fourth, af-
firmerh in his Chronicle, that Pope Sixties did inftitute,
ft mijfafuper Alta*e celebrcter : that the Majfe fhouJd be ce-
lebrated vpon.an ^Altar. r Sixtm of whom he fpeaketh tUofpin,ilid9.
was Bi/ljop oi%ome Anno Chrifli 1 25. So by Martins opini- />■$. 111..
on, Altars fliould haue bin in the Church aboue a hundred
jearesy before either Arnobius:or Crigen^ete writers.
Butvvhat fmall credit is to be giuen to this Chronicler
UWartin, let Bellarmine tell you. Fuit CHarttnus vir /implex
&fabettatpro htftorijs obtrudit. This cenfure he giueth in his
Bookc of Ecclefiamcall writers vpon thejeare 1 2 $o.Mar-
tin was a fimplc man, and onethat obtrudeth fables for hi-
flories.
If Martin be falfe in this point ofthe injUtution #/ Altars,
how fhall we find OUtthc truth : Bellarmine lib. +.dt verbo
Dei
iji The XI. Lectvre.
'Dei cap. 3.wiIlfecmeto deliuerit. There reprouing Kern*
mutts for making Felix the fourth to haue in/titmed the con*
f § ottaynm eft. faratt9n of Altars, calleth that a lye, and fay th ; f Conflat,
Sjlvcfirtm autorem huius ritks fuitft. It is manifeft that SjL
vefter was the author of this rite, of the confecration of AL
tars. Now Sylvefler afcended to the Topedome in the jeare
3 1 4. So by 'Bellarmines opinion > ( and what writer among
the Papifts is of greater authoritic then BeRarmine f ) by
Bellarmines opinion there iff re no Altars ofg/fe in the Church
before theyeare 3 14. So my propoficion {lands good :
The primitiue times of the Church knew not the vfi offlon*e$
or wooden »s4ltars.
Which truth, as it hath ferued to condemne the Papifts
of blind fuperftirion, for creeping vnto, and worftripping
before/ heir Altars, whereof they haue out of Gods booke
no warrant : fo may it be a mottue to vs to lift vp our hearts
vntotheZ>r*/,andtogiuehim thankes, for that it hath
pleafed him to deliucr vs from the more then Egyptian
darknelfe of Toperie, wherein our forefathers liuing, com-
mitted abomination before ftockes and ftones.
We haue not now an Altar properly fo called, no mate-
riall Altar : cur Altar is metaphor ic all, it i%[pirituallm As our
fecr/fices arc, which we are to offer vp vnto theZW, fo is
« pur Altar ; our facrifices zxtfpirituall 3 our Altar therefore
muft hzfpirituaU. x
There were vnder the Law many kindes of facrifices:
v*o 2 . * Burnt cttzriagsj1 Sinne offerings* Meat offciingSyDrink*
u ^um.6.\ i. offerings,? P^^offerings.Allarereduceabletotwo heads$
x Vtrf. 1 5. ihcy were either i**vw, or w&e&rj, either propitiatorie^ or
y Exod.16. 14 Eucbarifticall ^either expiatorie, or gratutat one -cithtt facri-
fices of fit is faB tin, or facrifices of thankefgiaing. The firft
fort of facrifices, which 1 call propittatorie, expiatorie> or fa-
tijfaftorie, had their end in the death of Chnfl: the other
which I call Etichari/licafl,gratulatoriesor facrifices cfthankf-
gmng doe remaine for euer 5 but without legal! rites and
ceremonies : that which was legall'm them is done away ;
there remaincth onely that which was Evangelically that
which
Amos. z. 8. 173
which was Spiritual^ Thcfefacrinces^rrffwiWiV, tbefe fa-
crifices ofprtifc and tbankefgiuing are the/uri/fet/jwhich we
can, and muft, offer vnto Almightie Goi
Of thifcfacnfices I obferue three lbrrs, according to the
three forts of goods which man vfually enioyeth. The
1 Philofopher deuidesthem into goods of the mind, goods % Mfim Etb.
ofthebodie, and extendi goods. By external goods, you '/tf.r.wp.8.
may vnder (land z riches ^ule, honor : by the goods •/*&• £0- ^ . « .-
</<>, you may vndcrftand health, beantie, comeltncjfe: by the u«*l!l&!u
goods of the minde, you may vndcrlland vermes , and ver- tap. 3.
tuous actions, functions, and operations, together with
all the powers and faculties ofthefoule.
All ih&goods mud we offer vp vnto the Lord in facri-
fice. Fiift, we muft oifer vp t£Ut^9 our external! goods >
the goods of this world. The author of the Epiftle to the
Jfr£r*»f/wi(hethvs not to forget it, chap. 13. iC. To doe
good and to diftribute forget not, Andtomake vs remember
it the more willingly, hegiues this reafon : for with fetch fa-
cripces God is wellpleafed. Ic is true, God accepteth, and ta-
ker^ in good part, as bellowed vpon himfclfej whatfc&uer
is beftowed vpon the poorc. Giue meatexo the hungrie,
^i»^tothethirIlie, tafy in the Aran ger, cloth the naked s
vifit* the ficke, jeeld comfort tothepooreprifoner; thou
docft all to Cbrift. The day (hall come wherein Cbnft v\ ill
tell thee fo, CMart 1 5, 40. Verily Ifay vntojo*, in as much as
jee haue done h vnto one of the Uaft ofthefemj brethren, yee
ha-ie doneitvntome, Docgood to thepoore, you doeit vnto
Chrtft. Say not $ if /£/**, \ /ball want my felfe. Qisee, and it
/ball be gsutnto thee, Thepromifeis, Lnk. 6. 3 S.Gtue, and it
Jballbegiuen vnto you, good mea fur e, prejfed downe and fbaken
together^ andrumting oner. So y ourgtumg will be but a lend-
ingt and good paiment will be made vnto you. Salomon
beares record hereunto, Prou. \g. 17. He that hath mercie
vpon thepoore, lendeth vnto the Lord^andthat which bee hath
giuen, will he pay him again*. Thus mud we OtFcr vp vn-
to the Lord ™ **t*s, our cxt email goods , the goods of this
world.
Secondly}
174 The XI. Lbctvre.
Secondly, we muft offer vp vnto the Lord in facrifice
7Tt« tJ cuiaatI) the goods of the bodie. The goads of our body
we may offer vp in facrifice two manner of wayes, patiendb
or fitctendo, by fuffering, or by doing 5 by dying for the Lord,
or by doing that which is acceptabJeto the Lord*
This facrifice of fssffering or dying for the Lordis a preci-
ous facrifice ♦, according to that, PfaL 11 C. 1 r. Prectom in
the fight of the Lor A is the death of his Saints. It is acceptable
with God. Sc Peter afrirmeth it, 1. Epi.tbap. 2. lo. If when ye
doe well, and faff er for itjyee take it patiently, thif is acceptable
with God, In the verfe following he exhorts vs to this offe-
ring 1 Chrift hath fuffered for vs9 leaning vs an example, that we
Ojould follow his fteps. Chrifthath/uffered(orvs:wcc muft if
attdbe9fiifferfor him. Martyrdomc JJtisfo pleafing a {&--
crtfice, as that it made Ambrofe ,fay of his fitter; AppeRabo
Martyr emt& pradicabofatis : I will call her Mar tyre,2i\d (o
fhall I be fure to commend her enough. S. Hierome in his Ep,
to Hetdsbia fayth, Triumphus Dei eft pajfio Martyrttm : Th«
fuffering of Martyrs is Gods triumph.
What doe I? In time of peace exhort to Martyrdomc t
Why not I Though through Gods goodnefle ( bleifcd be
his name for it ) there is not now among vs any occafion
ofperfecutionjta^/ /<*»£» efrpaxnoftra Martyrium fn/tm9
' as Cjregorit the Great fpake of his time, Honul. 3 , in Ettange-
Jia, yet hath out peace her Marty rdome. Albeit we doe not
yecld carnii ccllaferro, our neckes to the yron, or our bo-
dies to the (lake, y et doc we gladio fpiritxah, with the fpiri-
tuallf.vord/k; the carnall defires within vs. You hauc feene
v\ hat it is to offer vp vnto the Lorddiegoods of our bodse pa.
tiendo Jay fuffering, by dying for the Lord.
Now let vs fee what it is ro offer them vp faciendo, by do-
ing that, which is acceptable to the Lord, It is thaty/vhere-
to S. /Wexhorteth vs, Rom. I2.i, euen ouxreafsnablefer-
nice of God. lbefeech joHybrethfen,by the mercies ofGod,tbat
jee pre fent your bodies a listing Sacrifice, holy, acceptable vnto
god.
O ur Bodies a facrifice j How may that be I S. Chryfiftome
Horn,
Amos. z. 8. 175
Horn. io.in Ep.adRom. doth elegantly exprelleir.Let the
eye behold no euiil, & VW* ^**and rhe eye is a facrtfice :
let the tongue fpeake no euill,*; >«>'« «e*?«£*iand the tongue
is an oblarion : let rheJ^tWdoe no cutH,«t7^»«*it^*¥Wa
and the band is a £w»r offering. Sothatfweete hacker. We
may enlarge the meditation $ letrhe/v^heareno euil;and-
the tare is a facrtfice : let the *r»»* embrace no euill, and the
urme is 2 facrtfice : lexthtfocte follow no euill, and the foots
is zfacrifice. In a word, let all other parts of the hodtt be pre-
ferued from euill, and they are all facrtfice s. The eye that is
b full oSaduJteriey is no fit offering $ the /Mg*f that is c deceit- b ».Kr. 2, r4v
/#//, is no fa off ring : the hand that is euer (hut again (I the c ?/*'• » *«!•
poore, is no fit offering : the vncircumcifed eare, the wanton
arme, the rr**//foote,they are no fit offering* .- neither is 4*7
part of oht todie, that is vnfanftified, a fit offering for the
Z*r<£ Wherefore ( dearely bcloued in the LW J let ir be
the care of eucry one of vs, to prefent our Mies vmo the
Lord a huinganda holyfacrifice 5 for that onely will be *rr^.
/«?£/> &•»* 0 him. r
Now t hat out facrtfice may be /***#ȣ and holy , an d fo .**-
ceptable to the Lord, it is not enough for vs to * abftatnefrom J^ ' **'**'
doing ofe*iJ!y but \*e muft willingly and chearefuJiy betake
ourfeJuestor/?* ^#«rg«/£##^: and this muft wee doe be-
times.
You deceiucyour felues if you thinketo offer your youth-
full y e ares vntOlheDeuil J, znd to lay your old hones vpon
Gods Altar. Gods facrifice mod be the farteft 5 it mu(l bee
thefaireft. Hemuft haue both head and bender farts ; to ■
teach y cu, that yoar dude is to remember your Creator ; as
well in the day es of y our nonage, as in tbi dayes of your
dotage \ as weUwhileyou arejewg, as whtnyoufballbe old. For
if you deferre your offerings till the laft honre, till ficknelfe,
deaths- Baihfe\ fhal] areft you,your offeringmzy proucficbe,
it may prouc dead, it may proue an vnhoiy facrifice. Re-
ceiue therefore S. Pauls word of exhortation, Ibcfeeckyou
brethren, by the mercies of God7 that yce prefent your bodies, a
liuino
74 The XL Lectvre.
Secondly, we muft offer vp vnto the Lord in facrifice
•nicj tJ ott^uM, the goods oft he bodie. The goods of our body
we may offer vp in facrifice two manner of wayes, pat tend*
or factendo, by faff cringe or by <&/»£ • by dying for the Lord,
or by *toi«£ that which is acceptable to the £W#
This facrifice offssffering or <^«g for the Lordis a preci-
ous facrifice ♦, according to that, P/aL it 6. i c . Precious in
the fight of the Lord is the death of his Saints. It is acceptable
with God, Sc Peter affirmeth it, i. Epi chap, z. loJfwhenye
doe well, andfufferfor it,yee take it patiently, this is acceptable
with God, In the vcrfe following he exhorts vs to this fuffe-
ring : Chrifi haihfttfferedfor vs, leaning vs an example, that we
{hotdd follow his ft eps. C hrift hath /offered (or vs: wee muft if
Qttdbe,fnfferforbim. Martyrdome J It is fo pleafing a fa-
rr//z^,asthatitmadc Ambrofefoy of his fitter; AppeRabo
Martyrem, & pradicabofatis : I will call her Mat tyre ,and fo
fhall I be fure to commend htr enough. S. Hierome in his Ep,
to Heidibia fayth, Triumphus Dei eft pajfio Martyrstm : Th«
fufferingof Martyrs is Gods triumph.
What doe I? In time of peace exhort to Martyrdome t
Why not I Though through Gods goodnetfe ( bleiled be
his name for it ) there is not now among vs any occafion
ofperfecution,£4^/f4i»<?» &paxnoftra Martyrium fnnm9
' as fyegorie the Great fpake of his time, Homsl. 3 , in Ettange.
Ha, yet hath out peace her Martyrdome. Albeit we doenot
yecld camis collaferro, our ncckes to the yron, or our bo-
dies to the ftakej y et doe we gladio fpiritxalt, whh the fpiri-
t u al 1 f .v ord fl*y t he carnall defires within vs. You hau e feen c
what it is to offer vp vnto the Lord the goods of ottr bodte pa«
tiendo Joy offering, by dying tor the Lord.
Now let vs fee what it is ro offer them vp faciendo, by do«
ing that, which is acceptable tothe Lord. It is that,where-
to S. Pdtf/exhorteth vs, Rom. 12. 1 , euen omrcafonablefer-
nice of God. Ibefeech joH^brethrenjby the mercies ofGodttbat
jee prefentyonr bodies a lining facrifice, holy, acceptable vnto
god.
O ur Bodies a facrifict 1 Ho w may that be IS. Chryfiftome
Horn.
Amos. i. 8. 175
Horn. 1 o . m Ep . ad Rom. doth elegantly exprelle ir.Lec t he
eye behold no euiil, £ W* S»"**>and the eye is a facnfice :
let the tongue fpeake no euill,*; >4** «etf?«e*>and the tongue-
is an oblarion : let the hand doe no euillj*3}V?sp o^o^W^,
and the &d?«/is a £«w offering. Sothatfweete hat her. We
may enlarge the meditation 3 let the ^nrheare no euilrand"
the eare is a facnfice : let the arme embrace no euill, and the
*rmc is z facnfice: let the/wr* follow no euill, and the/00^
is zfacrifice. In a word, let a\\ other parts of the bodie be pre*
ferued from euill, and they are all facnfice s. The #7* that is
b full of adnlterie, is no fit offering 5 the /Mrg*t that is c deceit- b 1. Pi?/. 2, 14;
/*//, is no fa offering : the A<*»^ that is euer (hut again ft the c pM » »o; ;$.
poore, is no fit offering : the vnctrcumcifed eare, the wanton
arme, the rr«*//fGote,they are no fie offer ingt .- neither is *»j
part of our bodie % that is vnfanftified, a fir offering for the
ZW. Wherefore/ dearely bcloued in the Lord ) let ir be
the care of eucry one of vs, to prefent our bodies vmo the
Lord a lining an da hofyfacrifice; for that onely will bt accep-
table vnto him. ,
Now t hat our facnfice may be lining and holy, an d fo ae-
ceptable to the Lord, it is not enough for vs to *abfiawefrom: 'J*^** ' *'
doing ofeuili^ but we muO willingly and chearefully betake *
ourfeluestor^^«»^«f ^#<i: and this muft wee doe be-
times.
You deceiucyour felues if you thinkc to offer your youth-
fulljcares vnto the Deuill, And to lay your old bones vpon
(W/ ^/Mr. Gods facnfice mud be the farteft 5 it mud bee
the faired. He mud haue both head and hinder parts 5 to -
teach you, that yoar dude is to remember your Creator, as
well in the dayes of your ****£*, as in the dayes of your
dotage ) as wollwhileysu arejoug, as whtnyoufballbe old. For
if you deferre your offerings till the lalf houre, till llcknelfe,
deaths- Bailtfe, (kail areftyou,your offering may prouc/r^,
it may proue ^4^, it may prouc an vnholy facrifice. Re-
cciue therefore S. ?*»// word of exhortation, / befeechyon
brethren*, by the mercies of 'God, that yce prefent yonr bodies, a
Hum?
o
i7g The XL Lectvre.
lining and ah holy facrifice vnte God.
Yeuhaue heard, that ** &**»*, our extendi goods , and
t*1^ tt2 e*(«tn» the goods of our bodies, are to be offered vp
in facrifice vnto the Lord : the fame I am now in briefe to
/hew concerning ** ■* *? <&X*> the^^ofourminde.
The goods of our minde I called vermes, and vertuous ac-
tions, functions, and operations* together with all the fa-
culties and powers of the foule:all thefc we muft offer vp vn-
to the Lord,
B ut how flial I we offer them vp ? devotione & contritione i
by deuotion and contrition. For as it is, Pfal. 51. 17. The fil-
er ifices ofGod are 4 broken fpirit: a broken and a contrite heart
u fitch a facrifice, as Godwi/lnotdefpife.Whofoeuer by diuine
meditation, and deuout prayer, beatechdowne the proud
conceits of his rebellious heart, he kilieth,and orTereth vp,
as it were, his fonne Jfaac, that which is moflnere vnto him,
that which is mofi deare vnto him : he orTereth vp a broken
fp'mt : and that is SacrificiaDei, the facrifice s of God. Thcfa-
crifices of God arc a.brokfnfpirit.
Sacrifices mthc^lnrall number :becaufe this one facri-
fice of a broken jpir it, is infiar omnium, in deed ofi;i ts worth
all other facrifice s in the world. A nd well may it be fo : for
it is the (acrtfices of God : of f/^.that is, accepta /^accepta-
ble, and well pleating vnto God.
But what is this broken fpirit I fpeake offrlt is animm con-
tritH4)Commutus> & abybltu proprU infirmitatU ac indignita-
tis confeientia. It is a mind contrite, beaten as it were to dufl,
or powder, broken in peeces^nd caft downe with the confer-
ence of us owne infirmitie and vnwortnineile. It is a mindc,
that is voyd of any conceits oiits owne worth,th&t t hinketh
it felfe worthy of any 'puntjhment 5 that Cileemeth all its owne
goods mod bafe, tmt followeth the word of god vpon any oc-
cafionjthatisrow/^r^atthe ieaftfigneof Gods fauour;
that is caft downe at any token ofhis difplcafure$ that is eaft-
ly w^Wwithaffeclionsofloue, feare, ioy,and hopejthae
is alwzyesfiitt of pitty to others 3 that maketh confidence of
the
Amos z. 8. 177
thefmallefttranfgreflion. The man that is of fuch* broke*
(birth and Co contrite a minde,hc may wcH be faid to offer vp
in facrifice vnto the Lord, thsgooas of his mind.
Thus you fee that we are, and how we are, to offer vp in
facrifice vnto the Lord the goods of this world, the goods
of the bodie,and the goods of the mind. But v\ hereon (halL
we offer them f where is our Altar ? Our Altar 11 within vs :
euen our heart : that is our Altar,
Dnrandsu inhis e Rationall oiDiuine offices deducethit out trLrh' U(a? *
of the firft to the Corinthians, Chap. 3,17. T6* Temple of^ '
God is holy, which jee are. Tee are the Temple of gOD.
Si Tomplum Dei (urnus^ Altare habtmtu. Altare nofirum
eft cor nofirum Hoc entm efl cor in homine, quod zslltare in
Temple* If we are the Temple of God, wee haue an Al-
tar* Our Altar is our Heart. For the Heart is that in
man, as the Altar is in the Temple. Our Heart then
i$ our Altar : no Legall isiltar , but an Evangeltcall
jilt or. Anfwereable to our A/tar nauft our facrifices be ; E-
vangeltcaU too.
, -M?w fay th Ltblantiw Divin. inflitut. lib. 6. cap. Z 4 . Now
the Lord rcquireth not of vs any facrifice of a dumbe beafry
of death and bloudjhed, but Vttltmam hominis cfr vita, the
facrifice of «m» and his life. In our now- facrifices w e need
not garlands of Vervim, nor thzinwards of heaps, nor r*rjp
cf earth 3 but fuch things onely, as proceed from the i»a*r
f**», rightcoufneire, patience, faith, innocencie, chad: tie,
abftinence; fuch arc the facrifices to be offered vp vpon
Gods holy tAltar, placed in our hearts.
In the Chapter following, Chap. 25. his obferuaticn
is, that there are two things to be offered vprnto God $
donum & facrtfiemm, a gift and a facrifice ; the one perpetu^
aU,\hz other temporall.AccotdiDg to fome,the^;/-f is,what-
foeucr is made of gold, filuer, purple, or lllkc $ and the/i-
rr/^ is a beaftflainc, or whatfoeuer is burnt vpon the Al-
tar. But God hath no vfe of thefe. Thefe are fubiecft to
wrrhption, bur Godiiimorrupt. Wee rnuft therefore offer
N both,
78 The XI. Lectvre,
boih9gift*n&/*crifici,in* fptrituall manner 5 fofliali God
haue vie of both, Our gift mud be integr'nas ammi, the
vprfghtnetfe of our minde : our facrifce, laus & h)mmts>
Dray fe and thankefgiuing.
That I may conclude ( Beloued brethren } let me fum
vp together the Euangelicall facrtfices .which the giuerof the
new law requireth of vs. A broken fpirit, obedience to the :
will ofGod,Ioue towards God and man, Judgement, iu-
flice, mercie, prayer, thankefgiuing, aJnwf deedes>our bo*
dies, and our foules 3 thefe are the Euange lie all facrtfices ,the
facrtfices of (fhriflianitie , to be offer edvf vnto the Lord vpor> ,
the Altar ol '"a fait hf nil heart.
Kfithfull hearty I fay. For if the heart be vnfaithfull, the
facrtfices will not be acceptable, they will not be cfteemed
abouethc forcerics of Simon Magm. Call them not facri-
ficety they arcfacr Hedges, iftheheart be vnfatthfulL B ut Jet.
the hembe faithfully and the facrtfices which it offer etb vp,
Thil+zS. will be as the beneficence was, which the Philtpptans km by
Epaphrodttus vnto Paul : they will be odours ofafweetefmell,.
accept able facrtfices, and well pie afingvnto God,
Neither did that precious ojntment, that rannc downe
Aarons beard. Pfal. 133.2. nor that, that the woman pow-
, mf vpon Chrifts head,cJ*/*f. 26.7. nor that fweeteincenfe,
Exod. 25. 6. nor thatnine of Lebanon, Hof 14 7. yeeld fo
pleafant a fauour, as doc tbefacripces of Chrtfttanitic, that
afcend from zfaithfall heart. O \ ibzfweete fauourof a good
life, that fprings and fprouts from ziruc belie fe, farre furpaf-
feth all other/5***// in the world.
O i Let our facrtfices be fuch. Let them fpring from a
true belief e, let them proceedefrom a faithful/ hear t,(o ftiall
our minds w hen we thinly on God 3 and our wils , v\ hen we
obey God j and our fouless when we hue God^our tongues
when weprayftGod 5 and our feete, when wee walke with
God 5 and whatfoeuer e)Ce we haue, when we vfe it. for the
glory of God, be in odour of a fweetfme //,an acceptable fiacru
fice, and wellpleafing vnto God, I end .
. Vouchfafe,
Amos. z. 8.
Vouchfafe,webefeechthee, moftmcrcifull Father, fo
throughly toiandifie vs with thioe holy Spirit,thataJI our
Sacrifices, our preaching, our hearing, our prayer s} OUT pray-
[es%ourthanke(giuings,oux deeds *f mercie , and pittie> and
chartrie, may cucr be acceptable in thy fight. Graunt this
dearc Father, for thy bed bcloued Sonne, Ufa Cbrift-
his fake : to whom with thee , in the vnitie of
theholy Spirit, be all prayfc? and pow-
^r, might, and maielUe, digoi-
re, and dominion, for
cuermore. Amen,
N i The
19
i8o
<=-H- \r~-l-\T~?
The XI L Lectvre..
AMOS 2, 8.
And they drinke the wine of the condemned in the
hottfe of their God.
THis 19 the lad branch in the enumeration of the
finnesofthe Ifraelites. Itconcerncth theludges
oflfrae/,znd the Rulers of that ftatc $ them prin-
cipally. It is appliable to others alfo, to the rich*
«r fort . The words are a reproofe of the groflfe fuperftition
of fhac people. They thought their dutie touching the fer-
uice of God,well discharged, fo they repaired to their tem*
fles. Such holy places they thought were of themfelues
fufficienttoclenfethem,albeit they mould euen there be-
take themfelues to inordinate eating , to vnmeafurabie
drinking, to infamous ittxurie7 yea, to euery kinde of
viSanie.
For my more plaine proceeding in the handling of the
words of this text, will you be pleafed to note in them,
Flrft, the action, for which the Ifraelites are here repra-
ued; it is a drinking of vine. Thej drinke wine. .
Secondly, whofe wine it is, they drinke* Its not threir
owne 5 its vinum damnaterum 5 it's the wine of the condem-
ned. They drinke t he wine of the condemn td.
Thirdly^ where they drinke it. They drinkeitnot at
home, which were more tolerable 5 but in dome deorurru
fuorum, in the houfe of their dods. They drinke the wine 0 f
the condemned in the houfe oft heir Gods<
The firft convinceth them of tm% and exceffe. They
.drinks wine immoderately. They are fo giucn to it, that
they
Amos 2. ?. 181
they abfleine not cuen then, when they arc in their tem-
ples, and would feemc moil religious. For they drink* it
in the houfe of their Gods.
The fecond convinccth them of oppreffion. The wine
they drinke, is vinum damnatorum 5 it is the wine of the
condemned : it is vtnum mulQatorum^ the trine of fuch a^-
they haue fined or multted: winejbought with the money
of them,whom they haue in their vnrightcous judgments
fpoyled of their goods.
The thitd conuinccth them of idolatry. They drinke
their wine in thehoufe of their Godr ; not in the Temple
at lerujalem, that once glorious Temple of the true and li-
uing God, but in the temple ofthetr gods, in Dun and Be-
tbcl) and orher places, before their golden ca/ues and other
their Idols. They drinks t^0i w'He ef the condemned in the
houfe of their gods.
Firft, They drinke wine.
JVinel Why might they not? Is it net one of the good
'* creatures of GW, thtc may well be vfed with thanksgjpiug ? a i.Tim. 4. 41
Cod bimfelfe giues it to the obedient, to them that lone and
feme himfDeut. 11.14. / will gtue you the raine of your land
in due feafon> the firft raine and the latter raine % that thou
maift gather in thy corne, andthy wine, and thine oyle. That
thou maift gather in thy wine.
Chrift his miraculous turning of water into wine at the
marriage of Cana in (/atilee, loh.z. 1 1. is euidence enough
that he allowed the drinking of wine. Yea,hirnfelfe dranke
wine. Elfe the people would neuer haue called him a wine-
bibber, as it appeareth they did, M.mh. 1 1 . 1 9. S Paul,
I.Tim. 5. 23. wiflieth Timothie no longer to drinks water t
but to vfe a little wine for bisfiomackss Jake. Wine hath its
praifes in the Scripture. It makes glad the hem efman}?faL
1 04. 1 5. It cheareth God and man, Iudg. 9, \ 3,
How then is it, that the Ifraelites are here reproued for
drinking wine ? I anfwer, not for drinking wine> but for the
abufe in drinking arc the Ifraelites here reproued. Ir is with
ftw^asit ia with eucry other ^Wrra/wY of God. It may
N j bs
iSi The XII. Lectvre.
be abufed. Wwc is abufed, when menared>0»^*vvjfhjc#
This abufs cf xim9 S. Tattl defirous either to preuent,oc
to reformein the Ephe/tan^xhus fpeaketh to the Ephefans,
chap. 5. 1 8* "Be yee not drunj^e with mne, where**, is exceffe.
It is as if he hadfaid : Take heed ofmne $ be not ouercome
of it. In vino Ihxhs. Con filter the man that isgiuen ouer
to fyuYikennefit. His life its profy fe, its diilblute, its vn-
^ cteancjits luxurious; its vnwoith/a Chriftian. Jake heed
* of wine.
Salomon^ Prouerb, 2 o. 1. faith : Wh* /* d mocker. It is fo 2
»/W taken immoderately decerueshim that takes it. He
rakes it to hzfweet andpteafant, but will finde it in the ef-
fect exceeding bitter. What more bitter then drunkennes r
and what caufeth drunkennefie more then wine? Aafert
mtmorum, dtjjipat fenfum.confundit intellettumiwcitat ttbidi-
b Druftus Vrou, nemi v™™* membra debihtat^ Vitamqfexterminat. It is.b faid \
Clafe.zji, .,i.i j 7. to be iS*. Au fines. Drunkenneffe i it takes away the memorie%
it confumes the ftnfes t it confounds the v»der/?a»di»gy
it prouoketh lufi \ it weakneth the bodie; it diiues iife
away. .
The drunkard is notably deciphered by the fame Father
in his booke de peenitemta. Quumabforbet vinum>abjorbc~
tur a. vino . the drunkard v\ hile he deuoureth his wine, is
deuoured of his wine : abominatur a DeotdeJjficiturab An-,
trelU) deride tur abhominibtiS) deflituitur virtutibtu, confundi-
tur a dxmembiu , conculcatur ab ' omnibus. Cod detefleth
him , the ^AngeU defpife him, men deride him, virtues
forfake him, the £>/«*// doe confound him, all doe:ipurne
. him.
The ancient Fathers generally are eloquent in beating
c Hom.iqjne- downe this fiinne ofdrmkennejfe. c J?*/?/ calls it a voluntary
brinatm. Dtuet/ythc mother of naught inejfe,the enemie of vertue. Chry-
foftome, Homil. $j, ad populum Antiochenum faith : where
drunkennejje is, there is the DeuilJ. Dru»kennejfe9 its a dip
cafe remediletfe, a ruine without excufc, the common re-
dchryfoJ?.Hcm.PrdCh °f mankinde. The drunken mats, he is a voluntarie
&jn Math. ' DiHeH> a dead.liuing man : * mrfe then an Ajfe, worfe then a
do
!flf
Amos. 2,?, 183
joone, worfethen any brute beaft. The brute beaft cannot
^compelled to drinke, when he hath no tbirff : but this
Armkard is fo intemperate, that when he is replete, euen
to the mouth, yet will he powrc in more. He will verifie
the faying of the Propher, Efay 1 8. 8. Tour tables are full
of filthy vomitings, no place U cleane. S« Ambrofe in his booke
de Etta & Ieiumo,cap.i7. toworkcinvs a defedation of
this finne, faith : Ebrsetas foment umhbidinu^ ebrietas incen -
tivum itfanU, ebrieta* vsnenum infipientU. DrunkfnneJJe, its
a cherillier of Ju(t, a prouoker of madneftc, the poy fon of
foily. Hereby are men ftrangely affected. Vocem amit-
tunty colore variant ur^oculis tgnefcnnt , ore enbelant, frt tnuvtt
naribus, in furore ardefcunt, [enfu excidunt. Th ey loofe their
vojee, their colour is changed, their eyes arc fiery , at the
month they fetch breath a pace, in the nojlbrtls they (nor e
aloud, they are fierce in their furie% they are depriued of
rheir />«/*. They haue for their attendants, dangerous
^»/-'jgrieuous pa'mes of the (lone, deadly crudities fie-
quent caftings. Mentior, faith Ambrofe $ I lye, if the Lord
hath not faid as much by his Prophet Ieremie^cbap.ds.ij.
Vrtnkt ]tc, and be drunken, and (pew, and fall , and rife %*
more,
I may not patfe by S.Hieromc. He in an Epiftle of his,
which he wrote to that noble virgin Euftochium , to per-
fwade her (till to continue a Virgin, warneth andexhor-
teth her, to flie from wine, as from poy fon. He tels her,the
Diuels haue not a better weapon wherewith to conquer or
corrupt youtb. Youth I Couetoufnejfc may (hake it, pride
may purfe it vptambition may delight it ; but drunk/nnefe
will ouerthrow it. Other vices we may in time forfake :
hie bo flU nobU inclufn* eft. If this enemie once get polfeffi •
on of vs, it will along with vs , whither foeuer we goe.
Wine and youth ! ech of them is incendium voluptatis, fit to
fet luft on fire : yong men and yong women,fliefrom wine.
Quid oleum fl^mma? v\by caft wc oylevpon the flame?
Quid ardenti corpufcttlo fomenta ionium ? why bring we
tinder,why touchwood, to a fire already kindled ? So dif-
N 4 courfeth
jg4 The XII. Lectvrb.
courfeth that good Father to perfwade the Virgin Eufta*
chtum to hate wine as poyfo*. The discommodities of wine
he briefly toucher h in bis Comment vponGalat.^ Vino9
hominis fenfus evert it ury pedes corrumt, mens vac Mat, libido
fuccenditur : by wine, a ma us fenfe and feeling is im paired,
his feete doe faile him3 his vnderfianding is aboliftied,his lufi
is inflamed.
« Super Gt»ef» It were infinite to relate,how « Origen, how* Chryfologw,
mmiL6jc*?-)9* how s Bernard, how h others haue painted out this vice,
fan Lerit. wj|jj t j^ mifchiefes which it bringeth.
flv Sw^w B ut ^ ^ar nec^c an>' ^UQR relation ? Why heare we the
in sl'rrn^Zdam. Fathers fpeake,whenthe Scripture is plaine r Salomon,Prcn.
g Demodo bem 23. propoundeth a queQion.lt is verfe i%!Vho hat b woe t
viuendh Str.zu ^0 hath ferrow ? who hath contentions ? who hath babling T
h HiUtim t» ^fo fj^fj wQunfc without a caufe, who hath redneffe of eyes f
it • !fe*S.F>- ^*s an^wer :s> verf- 3 °- They that tarry long at the wine. You
(to]t fee a troupe of mifchiefes at the heeles of a drunkard. Salo.
cimtnsMt*. mon well weighing this? in the next verfe Ad the 3 1, he pre-
Y*<fe*. /.*.*.*• fcribeth a remedit againft drunkennejfe, Lookenot thou vpon
the wine, when it is red , when it gmeth hit colour in the cup,
when it meueth it felfe aright. Let not the pleafant colour of
the wine, glorious and i aire to thine eye, let it not deceiue
thee. lfitdo,whatthen? Then,asitis,v*r/.32.*>wi]l&r*
- thee like afcrpcKt? it will fling thee like an adder, like a cocka.
trice, like a viper. And as it is, verfo 3 . Thine eyes fhall be-
hold fir ange women"] thou wilt become fliamelefleandvn*
chaft : orrThine eyes fhaH behold ftrange viftons 3 Binaypro
fmgttlu putubistevidere: Euery thing wilifceme double to
thee. Thou wilt thinke thou feeft two candles, when there
is but one in the roome. *And thine heart JhaU vtter per'
uerfe things] Gut of theabundance of thine hearr,open-
]y3 in the prefence of orhers,thou fhaJt fpeake things filthy
and vnfeemly : out will thy greateft fecrets. Tea/akh he,
verfr^. Thou fhalt be aihe that Ijeth downe in themiddefi of
the Sea, or as he that lyeth vponthetop of a m*ft ] careleffe and
fecure in greateft danger. It followed^ verf is. Though
-thou bey?n^»,though £ftffo>grieuoufly, yet wilt thounot
f'dc
A M o s. i. 8. 185
feele it; fo dead thou art in the flcepe of thy drunltenmeffe :
and v\hich is to be admired, when thou awake ft thou wile
to thy xtme againe. So excellently doth Salomon giue the pi-
&ure of a Drunkard.
Beloued in the Lord, I hope there is none of you that
heareth me this day, giuen oucr ro this vilefinne. If any
one hath arany time through infirmitie bin ouertaken
with it, let him be warie for thctimc to comc,that he fall fo
no more. This (inne,it is morbus regiut,^irBonavfnture iDiTl.fa!*!i4$t
calls it. Ik zcoftly finnc. Coftly indeed. For he that draw-
eth his patnmome through his throat, eating and drinking
more in a day, then he is able to earne in a whole weeke,his
end muft needs bebeggery' according to that of the wife
man, Prov. 25.21. The duunka*d and the glutton /hall com*
to pouertie. You haue heard of many other inconveni-
ences that doe accompanie this finoe. They may mouc
the meerc naturall mav, the man whose Heavnis here on
earth, to take good heed, thac this finnc haue no dominion
ouer him . Much morefhould therr** Chrtfttan, he,who
hath bis Heauett aboue,with(land the rage and furie" of this
finne. It is a write of the flefh. So its called, Galat. 5. 1 1.
and there the Apoftlehath paflhisdoomevponit: They
which dot fmcb things fiaS not inherit the kingdome of God,
Parallel to which is that of the fame Apoflle, 1 .£V.
6. p. Know jee not that the vnrighteom flaff not inhertt the
kingdome of God ? Be not deceived $ no drunkard (hall inhe-
rit the kingdome of God.
I fhut vp this point with a word of exhortation. I bor-
row it from Luk.21.14. The words are the words of our
Lord and Sauiour lefus Chri(r,to his Difciples : Take heed
toyourfelues, lift at any timeyour hearts be otter-charged with
frrfetting and drmkenneffe, andfo the la ft day come vp on you
vnawares. For as afnare [ball it come on all them,that dwell
vpon the face of the whole earth. Watch jee therefore, and
pray alwayes, that jee may be accounted worthy ,to efcape allthsfc
tbtngs that Jhall come to pajfe}and to ft and before the fonne of
man.
Th'Jf
1 86 The XII Lbctvre.
Thus farre of the fjrft general! part, the atlion of thefe
Ifraelites, their drinking of wine. Now in the fecond place
vve arc to confider, whofe wine it was. It was cot their
owne j it was vinum damnatomm , the wine of the con-
demned.
They drinke the wine of the condemned.
By this wine of the condemned fame vnder (land the wine,
that w as of cuflomc giuen to condemned perfonj, to rcfrefti
and comfort them, when they were to fuffer execution,for
their offences. Of this cuftome a certaine Hebrew in a
k StttUchol.de booke of his entituled, k Liber ittdtcttm ordinariorum,ma~
Lyra in Mail, keth mention,after this manner : It is the aduife of Lr-
*7. j4« muel the King,Piw. \ 1.6. gtue firong drinke vnto him that
is ready to penjb,andwtnc vntothofe that beofheauy heart.
Let htm drinke and forget his pouertie,and remember bis mife-
rie no more. Vpon occafion of thefe words the Seniours of
the Iewes made this conftitution^ff condemnatis ad mortem
daretur vinum aromaticum ad bibendn, vt faci/tus tolerarent
paffiomm : that fweet and odoriferous wine (hould be pro-
uided for fuch as were condemned to death, which they
might drink?, and fo the more eafily endure their differing.
This conftitution was put in pra&ife by the lewes.
At the time of Chrifts fuffering,there were in lerufalem
' certa;ne devout Matrons, full of compaffion, v\ho did
out of their devotion beftow this wine. This wine fo pro-
uidedjfor Chrif!,and thofe thatfuffcred with him, fome
cruell Iewc? tooke vnto themfelues, according to thefe
words of Amos {They drinke the wine of the condemned. TJlis
wine they tooke vnto themfelues, and in the place thereof
they did put vinegar mixf with gaff, as S. Matthew faith)
\ cbap.27.14. If vinegar mixt with ga/l might ferue Chrifts
turne;foit was : the kwes would haue the wine :They would
drinke the wine of the condemned.
This cuftome of giuing wine to fuch as were condemned
M»fcv\ut,Are- t0 dye, you fee was very ancient. The learned1 expofitors
"mtheH™'™3 of the Gofpell in their Commentaries vpon the 17. q(
S\ Matthew doe generally remember ir. Lucas Brtfgenfis
very
A m o s. z. 8. 187
very preciiely : <JMortt erat^m & hodiempudnos in vfu eft $
It was a cuftome, and is this day in vfc xiith vs, that r©
malcfac*tors,br ought ro the place of execution, wine (hould
be giuen them, and that of the heft, partly to refrefh their
thirdie^and uearicd bodies; and partly to exhilarate and
cheare vp their hearts, that they might the lefTe thinke of
death, and with more cafe endure it. If to this cuftome
our Prophet here aJludcth, then are the I/rat /inhere re -
prouedfor their cruelty, for taking to rhemfelues,to their
ovvne priuare vre,vvhat v\ as of cuftome belonging to poore
condemned prifaners.
But I take it more agreablerothe meaning of the Holy
Ghoft in this pi ace, if we vnderftandbyf^*r**? of the con-
demned, wine bought with the money of fuch as the Judges
of Jfrael had in thdr vnrighicous iudgements put to the
worfe.
This wine the Septuagint doc call "*•* **> nw*m&,
vinum de calumny, wine gotten by deceitfull dealing, by
malitious furmifes, by falfe accufations. The Chaldee /><*-
rjpbratt tearmes it vmum rapine, the v\ine of oppreffio^of
pillage, of robberie.£«/^r (hies it vmttmmulciatorum^nd
CaftaUo^vmum wW#4/f/*£,winei (filing from mulct es,from
fine?. In our now Englifhtranlhrion, it is th* rrine of the
condemned: caft your eye but to the margenr,andyou will
finde it to bee the wine of fuch as were fined or muffled.
Here then by the nine of the condemned , we are to vnder-
(land, that the ludges of lfrtel laid vpon the poore men
vniuft penalties, by v\hich they might be prouided of
wine and other deiicates, and fo fpend their dayesin
iolliry.
You fee now, what finnc it is, whereat this fecond ge-
nerall part doth aime. It is an oppr effing finne 5 the finne
of ' oppreffiom when Iudges, rulers of dates , and men in
autoritie m*k* kduoclee of the poore. Of this finne I fpakeaf
large in my Ninth Lecture vpon this fecond chapter of
Amot 5 at what time I deliuercd this doctrine.
Cjod flcadcth the caufe oftkepoore,4gawft their oppreffors.
The
i88 The XII. Lectvre.
The leife needc hauc I now to fpend my time vpon if.
Yet a word of it. My now-doftrine I deliuer in this pofitio :
It is not lawful! for any man to opprejfe another.
Oppreffion I call cucry imt/fice9vkd of the mightier, ei-
ther by violencc,or by colour of law, or by any other cun-
ning dealing, againft fucb as arc not able to wichftand
them.
This defcription of oppreffion, I gather from Levit.i$m
14. from Micah 2.1,2. and from i.Theff.q 6. In ccb
place the vnlawfulnelle of opprcflionis manifefted.
The firft place hyLtvit.is. 14. The commandement
there is : // tbo h fell ought vnto thy neighbour %or buyefi aught
of thy neighbors handyyee /hall not oppre^e one another m Whs*
ther you feS or huy,you may not oppreffe : the very forbid-
ding of oppreffion, is a fuffxiem argumcnt,that oppreffion is
vnlawfull.
The fecond place is, Micah 2. 1, 2. Woe to them that de«
uife iniquitie9and worke euill vpon their beds : when the morning
is light ,they fratltfe it.becaufeituinthe power of their hands*
t/£*d they couet fields, and take them by violence ; and hotsfes,
and take them away. So they opprejfe a man and his houfir, euen
a man and his heritage, where you haue an imprecation a-
gainft fl/^JJwv, a imthundred out againft them. Itise-
nough to proue oppreffion to be vnlawfull.
Thethird place isv i.Theff.4.6. This u the will ofGod9
that no man opprejfe , or oner* reach his brother in any matter. Is
it Gods will? Then furely it is not lawfull for you to opprejfe
or ouer-reach one another in any buiincile. Men of trade
may not gaine by their falfe weights, falfe meafures, falfe
Jpocches, or falfe oathes $ neither may men in any other
courfe of life gaine by violence , or by colour efLaw, or by
any other cunmng dealing.Thus is my doctrine confirmed,
It is not lawful/ fir any man to opprejfe another,
Firft, it may ferue for a reproofe of the Oppreffors of this
age, who make gold their &«>/>/% and the wedge of gold their
confidence }as lob fpeaketkiiafap; 3 J. 24. S. Paul, he taught,
J .Ttw. 6.6 . that Gtdhujfc is great gaine 1 but thefe men fup-
pa/c
Amos. i. 8. 19}
pofe the contrary , that game is great godlinefle : and
therefore they feare not to game with the hurt of o*
thers.
They build their houfes, at the moth. So faith lob, chap*
27.18. As the moth I Howisthat? The moth is made full
by fpoyling the barkcs,and bookes wherein it fiueth. So
is itwith thefe men $ theymake themfelues full, by fpoy-
ling others,with whom they liue,and haue to deale. I ex-
pref ft it in Uremics phrafe, chap. 22.13. They bttild their
houfes bj vnrighteoufnes, and their chambers by wrong : and
in Habakkpk phrafe, chap. 2.12. They build them towncs
with bloody and ftabltjh their Cities by iniquitie. Againft
thefe is that complaint of the Lord,£/4f. 3. 14, 1 5. Te haue
eaten vp the vineyard ; the fpoyle of the poor e u in your houfes.
What meane y ee, that yee beat my people to peecestandgrinde
the faces of the poore ? Woe to thefe men 5 a woe from Mi*
caht a woe from Uremic ^z woe from Habak^kjn thenow-
alieaged places 5 a woe from Efay too3Chapt 5. 8. Woe vpon
woe and yet will they not ceale from ioyning houfe to houfe,
and hyinglandtolandtfs if the way to the fpiriruall tanaan
were all by Lavd,znd not through a red Sea ofdeath,zs one
Wittily fpeaketb.
From this contempt of the Prophets of the Lord 0 or ra-
ther, of the Lord himfelfe fpeaking by his Prophets , it is
nowcomeropatfe,that many a poore tenant is thrufiottt of
his houfe y that Villages are depopulated^ thatthofe ftreets
which were wonttobefowenvvith the feeds of men, are
now become paflures for the fending forth of oxen, and for
the treading of Jheepe,*% Efay {pcaketh,chap,7.i$.
Now may Hythlodan* his complaint haue place: mOurm M$ri vtopia
fbeepe in England were fometimes the meeksft beads of the ** »•
fteld,and contented themfelues with a htle :but now are they
become Co fierce and greedy, that they devour e men, and
Tewne-fields,znd houfes^ndvt/lages^ndlayaOwafle. Alas,
filly Jheepe.xi is no fault of yours 5 you areas meekezs eucr
you were. Whofe then is the fault? It is yours,yee grin-
ding opprejfors :fours,whofe hearts arelikethc vatf Ocean,
fe
ic;4 The XII. Lectvre.
fit to fwallow vpcuery bale commoditie, that the earth is
able to afford you.
O that thefe men would at length callthemfeluesto a
Arid account of the opprejfions, wherewith they haue op-
preffed the poore, either by depopulating, or by raifing rents %
or by heyfing fines, or by intereflt or otherwife : and would
once begin to make (omcreftitutiov. Did they but know
in what eftimation they (land in Church and fimmon-
wealth ,they would remit fomewhat of their Cruelty.
The Church heretofore denied them Chrifti an burial!.
Its apparant in the Canon Law : Extra de Vfwis, Cap,
£2uU in omnibus*
How the Common-wealth brooketh them,they may
perceiuc by two inftances. Catillut a Britifli King 170.
ycares before Chrifydid bang them vp : Hehungvp all op*
n Stow in hit PreJfors rf the p*°rc- M y a Chronicler writes 10 the m argent,
Summary. A g,00^ example. Long after him , King Edward, com-
monly called good King Edward, banifhed them his Land.
So writeth Glanvil l%b. J.de Leg. & con/net, AnglU c. 3 7. The
fame author in the fame booke ^.itf.affirmeth; that by
the mod ancient lawes of England, the good* of a defamed
opprejfor t dying without refitution , were efcheated vnto the
Kinq\ •, and all bis lands vnto the Lord of the towne.
Wherefore let the opprejfor now at lad forfake his eppref.
fans. What can all the wealth, all the mucke of the earth
auaile him, if for it he loofe the kiugdome of Heauen?
Momentaneum rf^eju-od deletlat ^dtternum^uodcruciat. The
wealth he here heapethvp may foratimeyeeldhimfome
delight: but what is ^moment of delight to the J/*rwi//> of
forrow that mud follow ? CMufl follow ! Yea if mud fol-
low, if amendment hinder ir nor. If he amend nor, I fay,
as God is God, (0 certain el y (hall the opprejfor be deflroyedy
though not in the redSea&s the oppreffing<^£gjptians once
were, yet in a Sea, a blacke Seaoi Hellifli deeps,where he
fliall be pained ili/peafyiMj, tormented intolerably , both
ouerlaftinglj.
Thus haue you the Srfl vfe of my doctrine. My
doctrine
Amos. 2. 8.
i?5
do<ftrine v\a*, ft U not lawfull fir drty man to ^pprefje
another.
The vfe was a general] reproofe ofourw^- oppress*
A fecond vfe may be to admonifh fudges, fufttces, and
other Magiflrates and7^/*r/, that they furTernot them-
f clues to be ftained with this fin ofopprejfion. It is the ° du o Tnkjnton ee-
rie of the Maeiftrate r» ^//Atf r rl^r oppreffedout of the har.d 0f>^llK^»>:
?&/ opprejjor. r J J
This dutie is laid vponhim,/<r>vfw.ai.i2. There thus
faith the ZWtothe houfe of Dauid: Execute iudgcmxt
in the mornings And deliuer him that is oppreffedout of the hanai-
of the opprejjor. U is likewife laid vpon hlm9 Efai, i.iy^
Seeke iudgemevt, releene the oppreJfed,iudge the father leffe,
anddefendthe widow. Where firft Gods command smenc
is, that Magistrates fhould ex fcute Judgement tnthe mirmg.
In the morntng : Therefore they are not to vfe delayes in
doing iuftice. Secondly, Gods commandement is, that
M agiftrates fliould (eek$ iuigement. Muft thtyfeeke lodge-
ment f Therefore in cafes of oppreffion they are not to
flay till they be called for. Thirdly, God commerideth
vnto Magiftrates,all that are opprejfed.but fpecially the /*-
therfeffc and widow: the father/etfe, becaufe they want the
defence of their parents $ and the widow, becaufe flie is de-
flitute of the helpc of her husband $ and we know, euery
wan goeth ouer,w here the hedge is loweft. Therefore are
Magiftratestotake vponthtm the defence of the father*
lejfe, the defence of the widow, the defence of euery onejhat
is oppreffed.
Is it fo ? Then are M agiftrates to take fpeciall heed,thac
thcmfelues be neither principalis, nor acceftaries,in the fin
of Oppreffion. They muft abhor the pra <5tife of the Prin-
ces of I erufalemj who Efaj i.i%. are filled companions of
?&*?*«, becaufe they loued gifts, and followed after rew&rds.
They are to deteft the corruption of the rulers ot ffrael,
who H0/4. 1 8. loue with fbame to cry, Bring jee, Bring yee.
They muft hate the waves of ^4w«f//fonncs,who i.Sam.
8. 3 . turned afide after lucre $Qoke bribes ,andperuerted iudge-
went.
i96 The XII. Lectvrb.
me nt, T hey mud loach the courfcs of curfcd Balaam, who
%.?euz.\ 5. Louedthe wages ofvnrighteoufnejfe.
' Happy is the land that is ruled by fuch Magiftratcs.
Such may with boldnes (land vp , and make protection
with iuft and vncorrupt Samuel, i .Sam. 12.3. Behold, here
we are ; witneffe againfi vs : whofe oxe haue we taken ? whom
haue we defrauded? whom haue we oppreffied * of whofe band
haue we received any bribes to bhnde our ejes therewith .? and
no man dial! be able to accufe them.
Are ours fuch ? I ftand not here to plead againfl them.
Onely this I fay : If ours be not fuch, but are of another
ftampe: if they lone the wages of vnrigbteoufueffie, if they
lane gtfts, if they follow after rewards, if they turns ajlde after
lucre, if they take bribes, if they fhame not to cry, Bring ye%
bring jee-, I may ran ke them with thefe Ifraelttes in my
text: They will^ the right eons for finer $ they mllfeX
the poore for a paire of fboes j they will pant after the dufl of
the earth on the head of the tooreh they will turne aftde the
ivay of the pseeke, and they will drinketbe wine of the con*
demned.
Thus haue you the fecond vfe of my doctrine. My do-
ctrine was, It is not lawfnllfor any man to opprejfe another.
The vfe v\as an admonition to Magiflratesy rulers, and
other officers, that they fuffernotthemfcluestobc flained
with the finne of opprejfion.
A third vfe followeth. It reacheth to the poore opprejfed.
They may from hence receiue confolation $ from hence
they may be comforted. Is it not an exceeding great com-
. fort to a poore oppreffied wretch, to know, that God taketh
notice of the opprefiions.vnder which he groancrh i That
God doth fo, I haue already made it manifeft in the proofe
of my doctrine, in the reproofe of opprefors} and in the
Magistrates admonition. It is clcare alfo in the letter of
my texr. Here God taketh notice of the oppreffions of the
poors in IfraeL in as much as the Iudges, the Rulers, and
great men there did dr'wk*thc wine of the condemned.
hereto I adde that Pfel. 1 *.?• For the. opprefpon of the
poore.
Amos. i. 8. 1^7
pure, for thefighing of the neediet now wiH I drift ( faith the
Lord) I rrtilfct him in fafetie from him that pnffeth at him,
from him that would enfnare him. Behold here>flrft Gods
readiuefie to help* the poore^ and fccondIy,£*)r forcible with
God the poore mans prayers are. Are not both thefe to a poore
•pprejfed man points ox lingular comfort 1 Out of doubt
they are.
But feme poore man preflcd downe with the burden of
opprefilon, may here fay vnto me. Hath God proraifed
to deliuer me from mine oppreffors f Why then am I (till
opprclfcd?
Stay a while, and thou (bait behold the goodn e« of the
Lord. Its not for thee to make hade, or to feekeby vile,
and vn warrantable courfes to vs in de thy fclfe out of thine
opprelTors hands. Vntill it fliaM pleafe the Lord to put an
end to thy prefent gricuances,irsthy dutieto poflefle thy
foule in patience. P. efcribe not thou vnto the Lord, what
he (ball doe. Let his grace, let his f amour be fufficicne
for tfaee,whatfoeucr it bring with it^be it want,or pouertie,
or aduerfitie. One drop of hisfiuonr is better worth vn-
to thecand more of valew, then this whole world. If thou
haue but a taft,but a touch of it,it will make thee fing with
Dauid. Pfal. 119.71. /*/ good for me that I h *ne bin ajjlt&ed:
good, that I haue bin in want, in pouertie,in aduerfme,vn -
der the griping hand of the opprefor. O J how facet is
the quiet fruit olrighteeafuesjhzt lpringeth forth from the
bitter roote of tribulation I
I haue done with the poore cpprejftd, when I (hall haue
gitien them a Caveat. The Caveat is, that thty themfelues
tpprejfe not themfelues. There is no opprejji n to the op-
frejpon, that one poore man exerciferh towards another.
For a poore man that opprejfeth the poore, is like a frreeping
rouse % that leaues nofoode. Salomon avowcrh it, Prav.l 8. 3 .
A poore man ] a man of mcanee(tate>#f £* °?frejfe^ by force,
by fraud,by bargainings otherwife,4 poore man ] fuch as
he hirnfelfc is, whom he ftiould tender and pitie,becaufe
O bJ
1^8 The XII. Lectvre.
v
by him he may be pucinmindc of his owne eftate, be is
like a [weeping raine ] like a floud chat rifeth through abun-
dance of raine, or he is like agreatftormeandtempeft of
raine, that fuddenly carieth away corne, hay, and whatfo-
eucr it meeteth with, and leaues bebinde it no foode for men
or cattle to liue on. A poore man if be opprejfe tbe poore,
u like a [weeping raine ,that leaues no foode,
A poore many and yet an opprejfor ! Such a one is much
more intolerable then a rich man, that opprefetb. For,
whereas by the law of God , euery opprejfor is bound
to make aftuall refiitutton for the wrongs he hath done,
the rich man may bee in cafe to doc it , the poore man
neuer.
My exhortation is,to rich,to poore,to all $ that all would
be of the fame minde one towards another. So S.Paul ex-
horted the %omansy chap. iz.iC. Be of tbe fame minde one
towards another \ LMinde not high things, but condifcend to
men of low eft ate. Recompence to no man euill for euill. If it
be pojfible, as much as lyetb myou, hue peaceably with all men,
Sith herewe baueno'coYitinuingciticJleb. 1 3. 14. lith here we
are but pilgrims and ft rangers y i.Pet.z. j i. ihhhereis not our
reft, Micah 2.10. why vfe we fraudulencie and forgerie in
our contracts? why bribery in iuftice? why crueltie in our
dealings ? why ouerbeare we right by might ? why grinds
we the poore like corne with the mitftones of opprejfiont
why eat we them vp like bread ? yea, why doe the poore
grinds themfelues? why oppreiTe they one another? Will
we neuer leaue crulhing one another ? Deareiy beloued,
we forget our feiues: wechinkeweareat£<?w<?>burarenot.
O ur home is abene $ it is Heaven, Here we are but fir an-
gers : and fay \ h it fit that ftrangers, when they are but
paffing through a llrange country ,(hould devonre and con*
fume one another?
Beloued in the bowels of Jefus Chrift,]et vs for the time
to co ne fo liue and louetogither, whileft we (hall be here
iorny ing towards our w i(hed-for-home,that Celeftiall Ca-
naan,
Amos. i. 8.
i99
nun, that when it Aiall pleafe God to call vs to our ac-
counts, how we haue herecaried our felues,we may with
bleiled P**l}t.Cor.7.z. boldly make our profeflion : Wc
haue wronged no man, we haue confttmed no man, we haue de-
frauded no mart.
Thus far of the fecond generall part, whofexwrt it wa$_
that thefe Ifraehtes did drinkf. It was the wine of the condem-
ned. I can but falute the third 5 ic notet h the place where
the Ifraelites drankc their wine : it was in domo deorum fuo-
rum, in the houfe of their Gods. They drinke the wine of
the condemned m the houfe of their Gods.
In the houfe of their Gods.
The Septuagint haue *• ^ ***** « *** "W- In the
houfe of their god. So readeth the author of the Vulgar
Latine : So Luther, and £*/#/*,and Munfleryznd Caftalte,
and Gualter^ and fo our new Eng/tfi. The reading I difal-
low not. Yet becaufe the Ifraelites, the ten tribes of If
r*<?/,they to whom this prophefieof ^«w was directed,
went not now vp to lerufalem> to the Temple there, there
toworftrip the true and liming God<, but had Temples of
their owce, Temples in Dan> in Bet hcl, in other places, to
which they repaired for the worftiip of their golden calves,
and BaMpnd other their Idols 5 1 rather read (and the ///-
brew text will well beare it) in the houfe of their Gods. Mer*
cer fo readeth it 5 fo doth Vatablusjo DrufiwSo Tremellim
and Iuniui. lonathan the Chaldee Taraphraft he reads ; In
the houfe of their Idols. He hath refpedfc to the purpofe of
the Holy Ghoft. His purpofe iu this place is to taxe the
Ifraclites for their fuperftition, for their idolatrie, for their
riot and excetfe in fpending their goods, gotten by the op.,
frejfion of thepoore in the houfes, Temples, or Chuixhes
of their Idol Gods. The doclrine,we may take from TOnce
is this,
O 1 Goods
2,00 The XII. Lectvre
Goods gotten vnlawfuHy are not fit to be employed in the for*
mce of Cjod. No, nor in thefernice of Idols.
Not in the feruice of God. They arc reie&ed by Eccle-
fiafitcus, chap. 3 4 1 8. Ho that facrificeth of a thing wrong-
fy'ij gotten, hid offering is ridiculous, Jtjdiculous 1 And will
you thinke a ridiculous offering fit for Gods feruice ? In the
20. vcrf.of the fame Chapter Ecclefiaflicus faith further:
Who fo bringeth an offering cf the goods of the poorey doth at
ene that killeth the Jonne before the fathers eyes* Can a fa-
ther be pieafed to haue hi$ fotme (laine before bis eyes &
You will fay, no. No more will it be pleafingtoGodto
baue an offering of ill gotten goods prefentcd to him.
Salomon Prov.l 5.8. faith, Thefacrifice of the wicked is art
abomination to the Lord. He faith it againe,c hap. 2 1 . 1 7. The
facrifice of the wicked is an abomination. Its true. Whatfcw
eucr Sacrifice the wicked man vffer eth to the Lord sbc it offe-
red neuer fofolemnly, neuer fo fumptuoufly, it will bean
abomination to the Lord, the Lord will abhor it, he will de-
teft it. Much more will he abhor and detcfl any offering
that fhall be made of goods ill got ten, of the good* of the
poors. Of fuchfacrificcrshelaithin£/^7,r^/>.6^.3. He
that killeth an oxe, is as if he flue a man : he that facrificeth a
lam be } as he that cut off a dogs neckj he t bat offcreth an oblation^
as if he opred fwines fiefe, he that burnetii mcenfe, asif he
bleffed an LdoL
You acknowledge the truth of the firft part of my
doctrine.
goods gotten vnlawfnllj are not fit to be employed in the fer-
uice of God.
But may they be employed in- the feruice of Idols I Ne,
they may not. My reafon is : The Idolater hauing no per-
fc& Knowledge of the true and liuing God, takes his Idol
to be hie Cfod, and worfhippcth him as God. Now if hee
wci Ihig him amijle ,if car elefiy ,if with goods of oppreffion, if
mtb
Amos 2. 8. 201
with ill-gotten goods , he difhonoureth the true and lining
God: and the tme and lining God will be the auenger of
fuch difhonour done vnto him. This is the very rcafon
why our Prophet here reproueth the Ifraclites for bringing
into the Temples of their Idols , their ill-gotten goods,
the trine oft he condemned. They thought thereby to do fer-
uice,not fo much to their Idols, as to the great God of Hea-
uen, whom by their Idols they reprefented. Thus haue
you my whole doctrine eftabliihed,
Goods gotten vnlnwfulbj are not fit to be employed in the
feruice of (jod : No, nor in the feruice of Idols.
I* This may fcrue to admonifh fuch,as fhalJ hereafter
found Colleges, build HojpitalsiCTt£l ScholestOTdaine Anu
uerfarits, that they endow them nor, that they enrich tbcm
not with lands and potfeffions , purchafedwith til-gotten
creafure.
t. Here is a lelfon for all fuch as haue heaped vp vnto
themfelues abundance of wealth by oppreffion, by extortion,
by vfiny, by deceit, or otherwife vnlawfully. Such may
here be put in mindeto make atluall refiaution in their life
time. Happily they will by their lad Will and Teftamcnc
bequeath part of their ill-gotten wealth to the Cburcb,and
part to the/>w*,and will leauebut a portion to their hetres.
A poorc fhift. Can they thinke that God will be fo mock-
ed? He will not.
What remaineth then^butthat euery one,vtho hath in-
crcafed his (ubfonce by ivrong, doe while he is Iiuing,make
ablnall reftitution. Zacheu* the Publican profeflfeth vnto
Chrift, Luk. 19.8. Behold Lordythe halfe of my goods I gitte
to the poore, and if I haue taken any thingfrom any man, by for-
ged cavillation, Irefiore him foure-fold. Zachens of Icrtchoy
he being converted to Chriftianitie was content toreflore
foure-fold. It is a good confequenc, they are fcarfe halfe
Chrifhansjthat will not refioretbe principal!. Thou wile
lay, what neede refiaution f I will repent for my oppreffmg
O 3 finnes,
zox The XII. Lectvre.
fmncs, and God is gracious ; he neuer turnes away the
finner that repenteth. Take hcede,deceiue nfctthy felfe 2
jf thou be able to make aftuall refbtmion, and doeft it nor,
pemtcntia non agitur, fed fitgitnr. S. Attftine tells thee fo,
Ep. 54. which is to Macedonitu. Thy repentance is no
repentance 5 thou doeft but f eigne repentance \ 1 1
will neuer procure thee pardon for thy
finne. M ake thou therefore
atfuall reftitution.
Thus far of the 8. wrfe.
ST^P^F^^tjgff^
HE
S^l^^^^^^^t^^^^^^'^^^^
*°3
The XIII. Lectvre,
AMOS 2. 9.10 ii.
Tet deflroyedlthe A mori te before themjwhofe height
was like the height of the Cedars, and he was ftrong as
f^Okes, yet I defiroyed his fruit from aboue, and his
rootesfrom beneath.
Alfo I brought y oh vp from the land of Egypt ^d led
you for tie year es through the wilder nejfe, to poffeffe the
land of the Amoritc.
And I raifed'vp ofyour fonnes for Prophets,andofyour
yong men for Nazarites. Is it not euen t'.ous&yee children
of lfrael faith the Lord f
MY meditations haue beene heretofore fiue times
exercifed in difcourfing vntoyouof the/****/,
wherewith the people of I (rati in the precedent
verfesftand charged. Their finnes were, Couc'
totefnefje, Cr He/tie, Opprejfitn, Falft dealing, Tilt hie lnfts% In.
eefl, Idolatrie, Riot, and Excejfe. Grotfeand palpable enor-
mitics.My endeuour was by the [word of the Sptnt, the word
ofGod,toarmeyouagainftthemj thatyeegiue them no
palTage, no not a little; that yce fuffer them not by any
meanes to haue dominion ouer you.
From their finnes we come to their Blejfir.gs • thofc blef-
fings wherewith God had bletfedthem. Fourcare heetc
mentioned.
One is, the ruine of the Amsrites, fet downe verfe 9. Kn
deftroyedlthe Amorite before them, vpbofe height was lik* the
O 4 height
zo4 The XIII. Lectvre.
height of 'the Cedars, and he was ftrongas the Qkc$,yet Ide-
ftroyed his fruit from aboue^ and his routes from beneath.
The fecondis, their deliuerance from thefcruitudeo£E-
gypt . ver. 1 o. Alfo I brought you vp from the land of Egypt."
The third is, their fafe faff age through the defer t, toucned
in the fame verfe 5 Iledjou fortie jeares through the wilder •-
nefe. And why fo ? but, topojfefe the land of the Amorite.
Thcfe were three great bleflings 5 yet were they but tem-
porall. The fourthpaireth 3 Itisfpiritua]l,zw. 1 1, Irajfed
vp of your femes for Prophets^ and of your young menforNazi-
ritcs:
The confirmation of all followcth in the fame verfe : Ii
it not euen thus, Oyee children of/fraeljayth the Lord f Say O
yee children of Ifrael-, Haue I not done fo and fo for you ?
Hauel notdeftroyedthe^w^r^for your fake ? Hauel
not freed you from your Egyptian yokef Haue I nor guided
y 011 through thedefert ? Haue I not giuen you Prophets and
Nazarites of your owne fonnes, and of your ownzyongmen
for your inftrudion in the true feruice and worfliip of your
God ? // it euen thus fi yee children of lfraely faith the Lord t
Ycu haue now the fcope of my Prophet3and thefumme
of this Scripture. My prefent difcourfemu ft begin with the
firft mentioned benefit beftowedby God vpon that peo-
ple. \t is the ruine of the Amorites for their fake, thus ex-
prelfed, ver, 9. Tet defireyedl the Amorite before themy&c%
Herein Icommend vnto ycu three principall parts 5
The rlrft hath 3 generall touch of the rume of the Amo-
rites : Yet deftroycdlthc Amorite before them*
The fecondhatha defcriptiun of that people. They are
defcribed,from xheir flature^ and from their valottr.Each is
fet forth vnto vs by way of comparifon : their (lature or
f allneile by the Cedar, their valour or (Irength by the Oke j
Their height was like the height of the Cedars* and he e Was
fir on g as the Okes.
The third hsth a particular explication or amplification
of their ruine ; it was not any gentle ftripe that they recei
ued;not any light incifion, not any fmall wound 3 but it
was
Amos. z. 9. 205
was their extermination, their contrition, their vniuerfall
ouerthrow, their vtter ruine. Their roote and fruit • Princes
and fubie&s $ Parents and children, yongand old,were all
brought to nought iTet I deftrojed his fruit fromaboue, and
his rootesfrom beneath.
Of the firft of thefe three parts at this time. It hath a
generall touch of the ruins of the Amorites. Tet Idefiroyfd
the Amomc before them.
ret.] The Hebrew letter is Vatt - k is rood vfuaJlypuc
for * And: It is here fo rendred by Leo luda, by Calvin, by a Et-s
Gualter, by Brentiw, and by Vrufitts. T he b Septuagint ,the h
b /?.
Jiuttm,
author of the c Vulgar Latine, and p'atablus doe tranflate itj o„_
2?*/. d TremeSius and the * Tranflator of the Chaldee Para- e i/r#/T
phrafe haue Although. OurEnglifli Bible hath 7>r. Be ic
either And, or ^Although, or Tut, or 7>r, it varieth not the
meaning of the holy Ghoft.
The meaning of the holy Ghoft, is,by this enumeration
of Gods benefits vpon Ifrael , to taxe Ifraeloi Ingratitude.
Godiliowreddownehis benefits vpon them, yet they re-
turned nothankex. So much is here enforced by thrs parti-
cle,^*, to this fenfe : Notwithstanding all the geed 1 haue
donevnto Ifraell, whether for their temporally or for their
jpirituaQcftite; for their temporal! , by deftroyingthe Amo-
rite before them, by freeing them from their fcruitude in
Egypt ,and by guiding them through the rvilderneffe : and
for their Jpiritualt eftate,by giuing vnto them Prophets euen
of their ov^nt fonnes: yet Ifraell 'J my people Ifraell, haue f Hof- 1 7*7.
8 forgotten me.Crueltie, Couetoufnejfe, Opprefjion, Fa/ft dea- &Hof'li'6-
ling, Filthte lufts, Incefoldelatrie, Riot, and f-v^jfothefearc
the fruits wherwith they repay me:7W deftrojed I the Amo-
lite before them.
Here we are to take out a leflbn again ft Vnthankejuhejfe.
It is this,
/ Vnthanhcfulneffe is ajinne very odiom in the fight of God,
This truth you will acknowledge to be very cuidenr,
and out of qucftion,if you will bepleafed to confider three
things*
The
io6 The XIILLbctvre.
CFiril is,that God doth ferioufty for bid Vnthankef nine ffe.
Thc< Second is, that he doth feuerely reprehend it.
£ T hird is, that he dot h dulse punijh it.
Firft, God forbiddeth vnt ban kef nine jfet It is forbiddeflj
Deut.6. II. Take heed^that thou forget not the Lord thy God
h Detit.6.\o.< yelocntbouartftitl^tVhenthcLordthjGQdJhAtl banc brought
thee into the landwhich he [ware vnto thy Fathers, to Abra-
ham; to Kzzc^andto Iacob, togiuethee^nd IhaU bauegiuen
i y<rf, II. fazQ great and goodly fifties, which thou buildeft not : i tAnd
houfes full of all good things, which thou filledft not, and Wells
difg *d which thou dtggedft not ^vineyards & ohue trees planted,
which thou planted]} not, k when thou has! eaten and be full f
k Dent .g. i o. ij-^^ beware left thou forget the Lord,which brought thee forth
1 Dtutj)\ z. cut 0fl^e fotdrfEgyptfroftbe koufe of bondage. Take heed
that thou be not vnthankefull.
Secondly, God reprehendeth vnthankfulneile. Hcfepre-
bendet b itinthclewes, Efa. I. 2. I haute nourified, I haue
brought vp children, but they haue rebelled againft me. Here-
prehendah it in the Gentiles, Rom. 1.2 1. There are the Gen-
tiles fay d to be without excufe, Eecaufe when they knew God,
they glorified him not as God, neither were they thanleefutl. Hee
reprehendeth it in the proud Chriftian, 1. Cor, 4. 7. The
proud Christian he boafleth of his dignitie, of his good
workes, of his merits. VnthankfuJI mzo,what haft thoujthat
thou haft not receiued f And if thou haft receiued it, why doe ft
tbougfory, why boafteth thou as if thou hadft not receiued ? It
is zreprehenfionoi VnthankfaJnelFe which you haue, Mat.
i$ 16. There the feruant that receiued or his Matter on*
- Talent to be employed to the beft aduantage,and employ-
ed it notj is thus checked : Thou wicked and flothfull feruant ,
thou knoweft that Ireape, where I fined not, and gather where
I haue not ft rawed : Thou ought eft therefore to haue put my mo-
ney to the exchangers.
I may not palfc by lefies his cenfure, which he giueth of
the L capers, Z«£. 17.17, It is a reprehenfion of their Vn-
thankfulnetfe. Tennt were clenfed : onely one, aqd he a
Samaritan?, returned to giue thankes. It drew from lefus
this
MOS, 2. c;. 2O7
this expostulation : Were there not ten cltnfed t but whert are
the nine?
Let mc recall you to review that reproofe of Vnthankc-
fuJneiTe, Efa. 1.2. How begins it r Heare 6 men, hearken 6
Angels? No, A greater Auditorie muft yecld attention.
Heare 0 Heauens, and hear k^n 6 earth. Why I What is the
matter?/ haue nouri/hed, and brought vp children, and thty
bane rebelled againft me. What ? Children J and they rebetl I
If feruants had done it,ifbondmen, if the tonnes of Agar*
of whom it was fay d of old, m Caft out this bondwoman, and
herfonnetifihek had rebelled againft me,it were the JelTeto "
be maruailed at : but they axechtldren, mine owne children ,
children of mine owne education, ncurifhed and brought
vp by my felfe : That thefe fhould rcbcIJ againft me ] Heare
SHeauens, and hearken 0 earth, ftand yeehereatallonifh-
ed.
Marke, I befeech you, how the Zora'goeth on to ampli-
fie this VnthankcfulDCtle of his people, ver. 3. The oxe
knoweth hie owner, and the ajfe his Mafttrt cribybut lfrael doth
not kpow, my people doth net cohfider. See you not, hdW God
fetteth his people, as it were to Schoole, to the Oxe9 and to
the Afe j to learnc of them w hat their d utie is? And no mar-
uaileii ir, faytha good B Interpreter. For it often times n cm*,
fallcth out, that bruit beafts doe make a greater fliew cf hu-
manitie3 then man himfelfe doth.
It is a commendation giuen vnto dogges , that they arc
fidelijpmi domwU^&gratiJJlmi, moft faithful!, mod grateful
vnto their Matters : that by night they watch and nw^and
kcepe their Matters houfes 5that by day they attend their
Maftersabroadj that they fight for them, yee and feme-
times0^/'* for them too. The Dogge that in K. Vjrrhtu 0 MbfyuUrf^
hisPCampeinthemiddettofhisarmedfouldiersinuadcd tmwd a»<»frj-
the parricide and murderer of his Mafter> is recorded for a &i tihf* *«*
pttcrneohhaHkefalnefle. So is that Merchants doggc, that ?**?*** fc
in the Hand Teos, lay vpon a bagge of money of his Ma- p rhtSm
ftcrs, which his Mailers boy had by negligence left behind wmdi La*n*i
him in a by-way : and fo long he lay vpon ir,thac at his ma- &*. i< Mfi*m.
fters
ro8 The XIII. Lectvre.
fters returne to feeke what he had loRytum cnfiodia ftnem fe*
q ElUsCretenf. cit9tnm caninam efflavit animamy fayth my i Author, hec
iommentadorat. yeelded vp the cuftodie of the bagge3 and dyed.
Th^lfT*™*' l cou*d te*' you of as 8reat ^*»^M'# in Lyons, It was
"• 9&**h o. fl tjjAnj^Hi ^0tt t ^at fparecj Androclus a runnagate from his
Matter, put into Circus Maximus at Romero be deuoured
by the Beads there. The kindneffc he had done to the Ly-
on was in Africa: and it was nothing elfe but the plucking
ofathorneoutofhisfoote, Ic was a kindneile, and the
Lyon forgat it not. Its regiftred by Cjcllitu Nott: Attic, lib.;,
cap. 14.
It was athanfyfull Lyon, that followed gcrafimus the Ab-
bot to keepe his AtTes: the kindndlc that the Abbot had
done to the Lyon, was done at the riuer hrdam It was no-
thing clfejbuc theremoouingofa little bramble from the
Zpw-rfootejlcwasakindnefle, andtbeZj** did him fer-
uice for it. Its reported by loban. Jldofctts in his pratumjpiri*
tualc c. 107. And Fran. Cofterus the lefuite cites it to be
r Tag. ijj. frue,inhisr Sermon vpon the thirteenth Dominicall after
Itntecoaft.
It was a thankefull Lyon that followed a certaine fouidier
that went with Duke Godfrey x&Bullein to the Conqueft of
the Holy land. The kindnellethat the fouidier had done to
* the Lyon} was done notfarre from Urufalem. And what was
it? Afcrpent that had gotten this Z>^attheaduantage,and
was like to be his executioner, was ilaine by this fouidier :
Thiswasakindne(Ie,and the Lyon was than kef ull fork.
It is ftoried by Bernardus gttidonis in his Chronicle : And
Philip Die*,,* Fryer minorite of Portugall in his Summapre-
dicantmm at the word, Ingratitttdo, takes it for true :and vp-
on the relation thereof breaketh out into this exclamation:
1 0 wagnam beftU gratitudinemy& ingentem hominum ingratu
al< 49 5 • tud'weml Quart hoc audientes vos,non confunditu fO the great
f^^/»/»<-jffofabcaftjandthe exceeding great vnthankc-
ftlnejfe of men I How is it that you hearethis, and are not
confounded.
Salomon, the wifefl smongthc fonncsofmenjPra/. 6.6.
fends
Amos i. 9. 209
fends the fitggard to the *s4nt> to learac of her to labour.
Goet9theAnt,thouflugg4rdyconJtderberwajes, audits wife.
Shee lhauing no guid, ouerfeer, or ruler, prouideth her t Prw*.*.7.
meatein fummer, and gathereth her food in the harueft.
Goe, learne cfhtr, doe thou likewife. Is thcjluagard knt to
the sAnt to learnerThen well may the Vntban^fullmmbc
fent to the Z/w, to the </*££'» to the oxe, and to the affe.
He may learne to be thtnkfullohhe Lyon, and of the dig :
I haue fliewed it vnto you by humane tcftimonies. The
extend the a(fe may aifo teach it them : diuine demonftra-
tion makes it good. Remember, I befeech you that fame
exaggeration of the ingratitude of Ifrael : The oxe knoweth
his owner ^ and theap hu maflers cribbe, but Ifrael doth not
know t my people doth not cenfder. And let this fuffice to (hew*
that God doth feuerely reprehend xmthankef nine ffe.
Now in the third place, I am to (hew, that he doth pun-
ijbit.
Thtpunijbments therewith God repayeth vnt bank? fat-
Harare of two forts. They are eyther femporall or Stcr.
wall.
Among 7>w^4/7punifliments I ranke the lofle of the
commodities of this life.
Such a punifhment, a temporal! punifhment it was,
wherwithGod repayed the Vnt ban kefu Inep of the Ifraelites
in the wildernciTc of Tharan^t Kibroth-Hattaanab, or the
graves of tuft, their thirteenth manfion, fo called becaufe
there11 they buried the people that tufted forflefb. This pu- u *£«». n. 34.
nifliment, Pfa/.y^. 30, 3 1. is thus defcribed : IVhile their
me ate was yet in their mouth es^ the wrath of God came vpon
them^and flew the f at t eft oft hem, and/mote downe the chofen of
JfrAel. In the 1 1. of Number •/, ver. 3 3. thus : while theftejb
'mas jet betweene their teeth ,ere it was chewed, the wrath of the
Lord was kjndled againfl the people, and the Lord [mote the
people with a very great plague.
A temporall punifhment it was,wherewith God repayed
the mother x that played the Harlot, Hof. chap. i. for her* HtfM-
vnthankfulncirc. Sheeknew not, that the Z^gaueihery Fsr%**
Gornc,
no The XIII. Lkctvre.
Corne, and wine, and oyle, and multiplied her filuer,and
her gold. For fhee fay d verfe 5. / will goe after my loners shut
gtue me my breadznd my water, my woolland my^4A;,mine
ojle and my drink*. You may feeherpuniftiment refolued
vpon,verf. 9. IwiHrcturne,imh the Lord, and will take*-
way my Come in the time thereof, and my wine, in the feafon
thereof, and I will recover my wood and my flax, Mine fayth the
Lord. They are all his. It was the Harlots Vnthankeful-
nefleto call them fo>v. But fhee was puniflied with theloffe
ofthem.
A temporall punishment it is, which is threatned to fall
vpon cucry Vnthankefull wretch, 'Troy. ly. 13. Who ft re-
wardeth euill for good \ emll JhaH not depart from his ho fife.
Plagues and puniflimcnts from God (hall be his portion.
Thus is Vnthankefulneffe repayed witfc temporal] punifli-
ments. It is repaid likewife with Bt email.
AnZTm-w^punifhmentitis, which is adiudgedto the
vnthankefull, and vn profitable feruant,in the parable of the
talents, Matth. 25. 3 o. Cafi him into vtter darkfnes 3 there
/ball be weeping andgnafbing of teeth.
Eternaliis the punifhmenr, which Iudas fufTereth for his
2 Jtl. 1. 18. vnthankefulneffe. Hefell* headlong, he burftafunder intha
middeft, all his bowels gufbed out, and fo he went into his owne
place, Aft. i. is* His owne place ! Exproprtjs mentis dam.
nationis locum,fuum ejfecit, faith Caietane, ludas by his owne
deferts made the place of damnation, his owne place. His
owne place, not by any defire or affectation of his owne,but
by Gods ordination. He went into his owne place: Abijt
in Infemum, fayth Lortnus, he went into Hell: and there hee
a j{euel. 11.8. fuffereth the *fecond death 5 a death after death,a death and
yet euerlafting. For as Hei is large, fo its long, and (Irong
too. Betweenevs and j oh fayth Abraham in Paradife to Di-
b Lu^tf. 16. UP$ jn he]],thereifagreatgulfefixed,hfotbat they which would
pajfefrom hence to you, cannot -jteithtr'canthey pajfe to vs,that
would come from thence. Ex inferno nulla redemptio : th ere is
no getting out of Hcl!: and therefore Iudas his punilhmerit
isEternall.
M O S. I. t>. in
St Paul i . Tim. 3.2. kts downe a catalogue of the wic-
ked ; Among thcm,A£*'^', the vnthankefull haue their
place. They haue their place among the wicked ; and ther-
forethe portion of the wicked, mull be their portion. And
whar (hall becomeof the mckedtS.Paul fay th, i.Cor.C. 10.
They fiall not inherit the kingdome of God. He faith it againe,
Gal. 5. 2 1 . They flail not inherit the kingdome of God. S. lohn
fn his Revelation, Chap. 2 1. 8. fayth, They (ball haue their
fart w the lake, which burneth with fire and brimftone. The
Vnthank,efmlUhttthv^2LSwickedy (hall not inherit the king-
dome ofGody butjhail haue their fart in the take, which bur net h
with fire and brtmft one. Their punifbment (hall be Eternal/.
Hitherto you haue heard $ Firft, that God doth ferioujly
ftrbidVnthankefulnejfe. Secondly, that he doth feuerely re-
prehend tt. Thirdly, rhat he doth duly pumjh it. From hence
is theledbn, which I commended vntoyou, made good.
Vnthanktfulnejfe U a finne very odious in thcfi$ht 0} God.
The confideration hereof (hould worke in vs a refoluti-
ontogiuethankesvntoourGodforallhis benefits. And
although DfgJW* Deo gratia* agere non fufficimm , though we
be not able worthily to giue God thanks 5 yet let eucry one
ofysprofede with S. Bernard, in his fecond Sermon cde cT)omin.6.pe»~
fept em paribus: Ingratitudinem frorfm odit anima me a, xny^'f^^l0^'
foule doth hate vnthankefulnerfe. Peremtoriafiquidem res
eft Ingratitudo. Vnthankefulnefie / its a killing finne, its an e-
nemieto grace, its a blacke friend tofaluation. I tell you,
fay thtkat Father, quoniam pro meofapere , 1 tell you, that to
my vnderftanding, there is nothing, that fo much difplea-
fethGod,efpecialIy in the children of Grace, and men of
Conuerfion, asvnthankefulneffedoth. Hisreafon is : fias
obftruit gratia ; & vbifuerit ilia, iam gratia accejfum non izvi-
nit, locum non habet. Vnthankfulneffe, it (lops, it dams vp
the palfage of grace. Let Vnthankefulnejfe be any w here,the
good graces of God will haue no accede thither 3 much
leflewill they refide there.
The fa me fweere Father Serm. 51. in C antic a* fpeaketh d v*g 71$ h,-
tolikepurpofe. Vnthankefulneire ! its the foules enemie 5
its
zii The XIII. Lbctvre.
itsaburningwind,/fcr4«jf/£j/**f^
dU, fluent* grttk. It drycth vp the fountalnc offittic, the
dew of mercy, the riuers of grace.
He may fecme to haue reference to that Heauenly me-
t Tom.9.f*l. ditation of S. Aufline in the 18, chapter of his • Sold**
it?, t. quits: Lord I will recount in my minde all the good which
i Vfai. 7i. ?. thou haft done for me all my life long, ciien/ron mytyouth.
For I know right well, that vnthankefulneffe doth much dif-
plcafethee, as being the roote ofa&fpirituallwickedneffe. It it
vent us quidam deficcans%& vrens omne bonumJLt is actrtaine
jwW, that dry eth and burneth vp whatfocuer good is, and
ftoppeth thefountaine of thy heauenly mercies, 6 Lord.
Such (hould be our euery day es meditation. Euery day
fhould we recount in our minds , aH the good things which
(jo*\ hath done for vs all our life longseuen from ouryouth.Hete
to are we exhorted by S. Paul, I. The/. 5. 1 8. In euery thing
giue thankes. His exhortation is made ftrong with a realon
annexed. For this is the will of God in Chrtfl lefm concerning
you. The like exhortation is made to the Colojpans, chap.$m
1 5. 73 e yee thankef nil aand ver. 1 7. Whatfoeueryce doe in word
or indeed, doe all things in the name of the Lordlcfus, giumg
thankes to god, and the Father by him. The Ephefians are m
like fort exhorted, chap. 5. 2 o. due thankes alwayes for all
* things vnto God and the Father > in the name of our Lord Iefm
Chrift.
In this Apoftolicall exhortation to thankefgiuing foure
circumftances are principally remarkeabie, j£w*«^n? qui-
but, cui>ptr quern.
One is, guando \ When weare to giue thankes. We are
to doe it>W8W'7'7f> alwayes, at all times.
The fecond is,^ quibus $ for w hat we are to giue thanks,
We are to doe it &f ™*>™v> for all things* For all things
which God fendeth vpen vs, or our neighbours, be they
g fym. 8.18. profperous or otherwife. For euen adueifiue 6 workethfor
tkfgood of them, that hue God.
The third is, cut ; to whom we are to giue thankes. We
arc to doe it ™* ®$¥ *S **iets to God and the Father 7 becaufe
he
Amos. z. 9. 2.13
he is God and Father : God in greatnefle, and Father in
goodnelle: god, for his creation and general! gouernment
of the world, and Father, for his elc<ftioD;redernp:ion,and
juftification of thefaithfull.
The fourth if {Pertjuem $ By whom we are to giuc thanks,
we are to doe it ** «>Vrt77 ** KveTdW ^f^ iiww Xe^vV**
* 6* name ef our Lord lefts Chn(?t Not in our owne name,
for t here is no h£*^ in vs.Ofourfelueswecannotfomuch h ^ow.7. $.
ZS i thinly a good t bought ^muchhiU can we (pealy* goodi j.Ccr.j.f.
wordjor doe a good deed. Nor in any Angels name,forthe
vfyg*// arebutk*H7U;V<* ^W^jtheyarebut minifying [pi- k Het. 1. 14.
ritt* N or in any Sams name: for this were to mingle the
bloud of Thomas with C brills blond, as 1 ? slate mingled the 1 L»K 1 1+ 1*
b/oud of the Galileans with their owne facrifice : Chrsfty he a-
ionc is our Saviour > our Redeemer, our UMedsator% our -4^-
#*f4** : in his name alone are wc to giue thankes. Giue
thankes alw ayes for all things to God the Father , in the name of
our Lord Iejus Chnfi.
This is our dutie,bcloued, euen to giue thankes alwajes
*for all things to God the Fat her 7 in the name of our Lord Iefus
Chrtfl.
Is it our dutie ? Let vs then embrace it.Afcmdant gratU,
vt defcendat gratia : let our thankes afcend vp to God, that
his grace may defcend downevpon vs. For ctjfit decurfm
gratiarum, vbinonfuerit recurfusy fayth Bernard Serm. 1. in
capiteieiunij. The conrfe and defcent of the graces or God
ceafeth, and the fpring is dryed vp, when there is noc a re~
courfe and tideofour thankefulnelle.
OJ Why ftiould fogood an exercifebe a burthen and
grkfe to any Chriftian foule. Let the vnrighteous vanifh
away in their graceleirc vnthankefvlneffe, and become as the
dung of the earth : but let the right eons alwayes reioyce in
the Lord, mfor it rvell becommeth t he iufi to be thankefnll. m PM 1 3 ■*•'
Early and late let vs pray fe his holy name, though not
with the harpe,nor vn irh the PfalterietnoT with an mflrument
often firings, as the Pfalmift aduifeth, Pfal. 33.2. Yet let vs
doe it with the bed members ? and inftiuments v\c haue,
P with
zi4 The XIII. Lectvre.
with our bodies9*r\d with our foules.
nB.Kinrinf0n. An **»nent lxP^er of our Church, hath for this place a
/etf.zy.'?.}^. fweete meditation: Let vsneuer name our ° backes tothe
o £^5. 8. 1 6. Temple of the Lord, nor out faces from his mercy feate. Let
vs not take without giuing, as vnprofitable ground drink-
ethand deuoureihfeed without reftoring. Let vs neither
eate nor drink? , nay,lcc vs neither hunger nor tbirft, without
this condiment to it, The Lord be pray fed. Let the frontlets
betweene your eyes, the bracelets vpon our armes, the
gards vpon our garments, be thankes, Whatfoeuer we re-
ceiue to vfe or enioy,let vs write that pofie & Epiphonemc
r ChaP, 4. 7. °f p Zacharie vpon it 5 <7wf, ^r4« vnto it : for all is grace.
To (hut vp this point, let our daily deuotion,be the fame
that Davids was , Pfal. 103. 1,2. let it be our daily fong:
JJeffe the Lord 6 myfoule, and all that is within me blejfe his ho-
ly name. Bleffe the Lord 0 my foule* & forget not all his benefits.
T hus farre hath the vnthank^f nines of 7/r4<f/, noted in the
particle 7W, carry ed me.I now goe on w ith the explication
of thefirft benefit here mentioned, to hauebin beftowed by
God vpon that vnthankef/tll 'people.
/ deflroyed t he A morite before them.
"£y»3Y>&, fay the Septuagint , lhaue taken away ; £x-
terminavi, the Vulgar ', Calvin, and Cjuahcr9 I haue caft out 5
Delevi, Leojuda^ and Caflalio, I haue wiped awayyExcid$t
Oecolampadius, 1 haue cut off; Perdtdi, Vatablustfrcmetlim,
and Junius, 1 haue destroyed 5 D rufms expounds \x,*Deievh
'PerdtdiyprofUgavi } A'/ercerustDifperdidtiabolevitTheword
in the origjnall ilgnifleth,fo to abe Jifh and wipe away a peo-
ple or a nation, that there be not any memorie left of ir.
I deflroyed the Amorite.
The Amor it es were defcended from Canaan the fourth
fonneof Ham. InGen. 10. 16. Canaan is fayd to haue be-
gotten, the lebttfite, and the Amorite% and the Gtrgafite. He
begzt the Amorite.
I de/lroyed the Ammoritc J What ? The Ammorite alone ?
Not fo : B ut the sAmmorttes and other nations of the land
of Canaan : whom>when they had fulfilled the meafure of
their
A M O 6. z. 9. ilj
their iniquitie, God did cut of, that he might giue their
land for an habitation to the pof leririe ofJacob, the people
of Ifraell) according to his couenant made w ith Abraham,
Gen. 1 $. 1 8. Vnto thy feed bdue Igmenthis land from the riuer
of Egy pt vntot he great riuer, the riuer Euphrates. The Ke-
nites and the Kenmtet ,and the Kadmonites ,and thcHtttJres,
and r b c Tenzzjtes, and the Repbaims^nd the Amowes,and
the Canaamtes, and the Gtrgrfites, and the lebufites. The
jimoritesyou fee were not alone.
Accordingto thiscouenant with Abraham, a promife i*
made to the Fathers in the defert, Exod.z^, 27. / will fend
my fear e before theey and will deflroy all the people jo whom thou
Jbalt come yand I will make all thine enemies turne their backet
vnto thee. And I will fend hornets before thee, which fhalldrme
9Ht from before thee. Whom? The Hivite, the Canaanitet
and the Hittite f Its true. But they are not all. L ooke backe
tothe2 3.verfe. There (hall you finde the Lord thus to
fpeake. Mine Angell [ball goc before theey and bring thee vnto
the Amorites, aWf/^Hittites, and the Perizziies, and the
Canaanites,*Wr£* Hivites,<W/&* lebufites land I will cut
them off. You fee againe, the Amorites were not a '.one.
Ipervfc the Catalogue of the Nations, whom the Lord
hath caft out before Ijraell. It is Deut.j. 1. There I finde,
that he hath caft out,the Hittites^nd the Gi*-ga(ites,and the
csf mor it es, 2nd the Cinaanitcs, and the Perizzttes, and the
Hettites, and the lebufites, feauen NsLtionSrgreate* and migh-
tier then Ifraell was. SeuenN3tions ? Then the Amorites
were not alone.
W ere they feauen Nations, that were dnuen cut before
Ifrael f How then is it, that the Lord here in my text re-
counting vnto Ifraell this great benefit, nameth oncly the
Amor it e, faying, Yet deflroyed I the Ammorite.
The IefuiteT^m-iwin his third Tome of Commentaries
vpon(7***y?/,writingvponthe ^.Chapter, ver. 16. thefc
vioidtiThcmquitieofthe Amorite is not yet full, moues this
very doubt, but thus : The reader may here wonder, why
mention is made onely of one Nation of the Amorite, fith it
P 2 is
Zi6 The XIII. Lectvre
is plaine by other places of holy Scripture, that there were
feauen Nat ion /, which the Lord draue out from before the
Jfraelites.
His fjrft anfwere is : It may by a Synecdoche. A part may
be put for the whole 5 one Nation of the zAmorites for all
thefenuen. A like Synecdoche there is, lojh. 1. 4. There
thus fayth the Lord vilto hjhuah : From the wiidernejfe and
this Ltbano'^epienvnto the great riuer, the riner Euphrates,
all the land of the Hittites, and vnto the great Sea, toward the
going dorvne of the Sunne,Jhall be your coaft. All the land of
thcHttti:es, (hall be your coaft 5 The Hittites onely arc nfr-
med ; and yet within the bounds defcribed all the ftauen
had their habitations. It is therefore a Synecdoche. A part is
put for the whole : One Nation of the Hittites for all thefea-
uen. Its fo here : One Nation of the eAmoritesf or all the
feauen*
This anfwere admitting a Synecdoche is approuedby Pifi.
eatortTremeI/ifif, and lumus. Yet Pererius thinkes to giue a
better. And therefore his fecond anfwere is : that the Amo.
rites are pr<ecipue &Jingx!aritertchkfiy and principally, na-
med aboue all the reft, and for them all ;becaufe for the
largenelle of their Nation, and for their height of (tature,
and for their ftrengthofbodie, and for their excefliue cru-
clde, and impietie, they were aboue alJ,famous and much
fpoken of.
Mercerxs, that great ProfelTbr of the Hebrew tongue in
theVniuerfitie of P*ri*3 is of opinion, that the Amorite
here, and elfe-where,is aboue all, and for all mentioned,
becaufeheofallwastbemoftterribIe,themoftmighty,and
the ftrongeft.
The like is affirmed by Aria Montanm, that learned
Spaniard', Amorrh&um potijfimum appellate The Amorite he
especially nameth,becaufe that Nation &muttitftdine, &
copies, at^potentia}m multitude, in forces,and in power5ex-
celledallthereftofthe Nttions, that were caft out before
JfraelL
Here then, where the Lordhath fay d, Yet defroyed I the
Amorite,
Amos. i. $. zij
j4morite,mthc Amcritewt are to vnderfland alfo, the reft
of ihofe feanen Nations, which the Lord dt&ue out from be-
fore Ifrael : the Hittites,& the Gtrgafltes^nd the Canaanites,
and the Perezzites, and the Htvttes, and the lebufites, Sea-
ucnthey were in number, greater and mightier then Ifraell
wa«. All feauen werecaft o&r by the Z>v* from before 4**-
r/.and fo much are we to vnderfland by this, that the Lord
here fay th, Tet deflroyed I the Amorite before them.
Before them] E*8f^W^, fay the SeptPMgint.They
well render the Hebrew, which word fgr word is a facie tpjo*
rum, from their face. Mercerus fayth, a confpetlfi cornm%
from their fight 5 that is, fayth he, eornmcaHja,adeorHm ad*
ventum, for their fake, or at their comming. Albert*! Mag-
nus renders it , aprqlntta eorttm, from their prefence. Our
Englifh, before them, hits the fenfe. The fenfe is : God
ftrokefuch a terror into thofe /?*»*» Nations, the inhabi-
tants of the Jand of Canaan 3 that at the comming of the If-
rae/ites, at the hearing of the name ofljracl, they vanifhed,
they fled away,they forfooke their auncient habitations 5
or elfe were fuddenly flaine without much refiftance.
Thus haueyou tbeexpofuion of the firft branch of this
ninth vcrfe, which conteineth agencrall touch of the ruin?
of the Amorites. Yet deflroyed I the Amorite before them. J
The Ifraelites, their vnthankefulneire towards me is verie
notorious, yet home I deftroyeithe Amorite before them. Yet
1 ] tne Lord their God, who hauc freed them from their
bondage in Egypt, and haue led them fertie y tares through
the\vildernefic,/£***^r*7^] haue^ouenbrownc, hauc
driuen out, haue brought to rurne-7"^ Amorite] not one-
ly the tAmorites, but alfo the reft oft he Nations, fixe ciher
migbtie Nations, whofe dwelling was in the Jand of Cana-
an : all thcic haue I deflroyed before them ] for their fake, for
Tfraels fake 5 that Ifrael might without refi dance »ake quiet
polTeflionof the land of Canaanfht land thac floweth.with
milke and honey. The leilbn which we may take from
hence is this:
P 3 God
2,18 The XIII. Lectvre.
God u aU in atl, either in the overthrew of his enemies, or
in the vphelding of his children.
For further proofe hereof wc may haue recourfe to the
i /.chapter of the Bookeof Exodus, There Mofes fings a
fongvntothe/>r^,afongofthankefgiuing, wherein hee
acknowledged the Zor^to be ail in all, in the ouerthrow
of his enemies, Pharaoh and his holt in the red Sea. His
acknowledgment is, verf 6. Thy right hand, O Lord, is be-
come glorious in power : thy t ighthand, O Lordy hath da/bed in
prices the enerniedn thegreatnejfe of thine exrellencietthoH haft
ouerthrowne them :thonfente ft forth thy wrath, which hath
contented them asftnbble, JVith the blaft of thy no fir ills the wa-
ters were gathered together :the fends flood vpright as an heape;
the depths were congealed in the heart of the Sea. The enemie
feared not toenter.But thou Lord, diaft blow with thy wind :
the Sea covered them; they fankf as Je*d in the might ie waters.
Who is like vnto thee, O Lord I Who is like thee ? ^od is all in all
in the ouerthrow of his enemies.
He is alfo all in-all in the vpholling of his children, Mofes
in the fame fong auoucheth it, vcrf. 1 3. Thou, Lord^ m thy
mercy haft led forth the people which thou haft redeemed: Thou
haft guide a them in thy ftrength vnto thine holy habitation. It
S 1*M 44: t' was not their <1 ownefvord that deliuered them, neither did
t heir ownearmefaue them, Butthe Lord, Heand his mercic
He and his ftrength deliuered them, God is all in all tn vp*
holding of his children.
h it thus dearely bcloued ?Is God all in aU in the overthrow
of his enemies! Then for the ouerthrow of that great Nauie,
called the innincible Nauie, the great ssfrmada of Spame,
*TrHsS«rmon which *twcntiefeauenyeares r lince threatned defolation
was preached to the in habitants of this lie, la God haue the glorie. It
^iugufl, 27. was tfa Yt^t hand of the Lord; not our venue, not our me-
\6ji»ch hS8 rits,notourarmes, not our men of might, but the right
' handofthe Lord it was, that brought that great worke to
f , Ex<,d. 15.4,5. palfe. Their f chofen Captaines were drowned in the Sea : the
deptkeoueredthemyhey fankg into the bottomeas aftone.Some
of
Amos. i. 9. Z19
of them that were taken from thefurieof the waues, and
were brought prifoners to the honourable!! cittiein this
land, in their anguifii of mind fpared not to fay, « that in all lM*£"*° ,
thofe fights, which at Sea they fa w, Cbrift fiewed lumfelfe a x
Lutheran. Sure I am, that Chrift (hewed himfelfe to be
little England* ■ rocke, and fortreife, and ftrength, and de- u vf*u x 8* *•
liuerer. Quid retribuemus ? What (hall we render: nay, what
canwerender, vnto the Lord for (o great a deliuerance ?
Let our fong begin as the Pfalme doth, the 1 15. Pfalme,
NonnobtSy t)ominfi,non nobis \ Not vnto vs, ZW, not vnto
vs, but vnto thy name giue the glory, for thy mercic and
for thy truths fake.
With like affection recount we the deliuerance of our
King and State, from that infernal! and hellifh exployt of
the powder treafon. The cpntriuers thereof 1 now name not.
What could they expert, but vpon the lead difcouerieof
fo execrable an aclion,toincurrean vniuerfalldctcftation,
tohaueallthebatred^fthe earth poured vpon them and
theirs,tobe the otttcafis of the Common wealth, and the
Maranathaes of the Church, they and their names for eucr
to be znabhorritJg to allflcjh. Yet they fo farrc proceeded in
that iheiirDiabohcail machination, that they were at the
poynt to haue giuen the blow $ that blow, that ftiould haue
beene the common ruine ofvs all. But God, our God,v\ ho is
./Joi£pf tYii>w&ax>*v £*/4^» as the Greekes defcribe him,
Pf*t. 9- 9. A helper at opportunities, in theneedfull times
of trouble, when we were thus xalbiadme^emt white for* f^MJJ-
iheirharueu%readietobecutdowneby them $ then, euen
then did our God deliuer vs.JJZuid retribuemu4!W\m,Yihat
fliall we render .?nay,what can we render vnto the Lord Tor
fo great a deliuerance ? Let our fong be as before : Non nobis
Dominc, non nobis :Not vnto vs, Lord, not vnto vs, but vn-
to thy name giue the glory, for thy mercy, and for thy truths
fake.
God, you ke& all in all in the oner throw of his enemies : So
is he, all in all m the vf holding of his children.
Of hit children^ that is, of fuch, as hue by faith in Chnjl,
P 4 and
ZIO
The XIII. Lectvre
and doe fcructbf Lard their God in fpirit and in truth.Such
if they beopprcffed,ihbey be in need, if in trouble, haue
God for their refuge, Pfal% 9. 9. God will be the fame God
to them, as he was to Dauid, Pfal. 18. 2. He will bee their
Rocke, their Fortreffe, their Deliuerer, their God, their
Strength, their Buckler, the borne of their faluation, and their
high Tower,
Here are they to be admoniflied, who, neglecting the
firongGodofthcirfaluatiomput their confidence in the
tranlitorie things of this world. They, who truft in their
wealth, and boa(rthemfrJues in the multitude of their ri-
ches, they are here reprooueable. How can their wealth,
how can their riches profit them in the euilldayf Will they
ieruc for a ranfome vnto God for thee? Looke to the 49th
Pfa/#ee,and the 8.verfe,and you fhall find, that the redemp*
tton ofajouleh much more precious.
And they who relie vpon great men? thinking themfelues
fafe in rhe fhadow of their wings, are here reprooueable.
1 hey haue their warning, Pfal. 146. i.Put not your truft in
princes, nor in any fonne of man. And why not ? There is no
helpein them : and why no helpe i Their breath goeth forth,
they returne to their earth yand their <yerie thoughts doeperifh.
They alfo who mike any other creature their confidence,
are here reproueable. They for their in ftruclion may haue
recourfcto the 3 $.P faintest the i6.verfe,thereoi'they may
thus read :There is no King faUedby the multitude of an hofl ;
amtghticm&nu not dcliusred fry much ftrength. An herfe is a
vaine thing for faftie}neit her fhall he deliuer any by his great
flrengtb,
Wfi3t r" Isahorfe a vaine thing to faue a man I Is much
fir engthx aine ? Is there no faftiefor a King*» the multitude of
anhtfi ? Istherenotruft tobeputin^r/^v ? Nor in any
man f Nor invrealth ? Nor in the multitude of riches ? Nor in
any ofths tranfiorie things of this world? Quid nos'W hit (hall
we then doc, beloued ?Lexvs fay with the confidence, that
the Church hath in Gods fuccour,P/*/.2o. 7. Seme put their
4rufl in pjariots^ndfome m Horfesjomc in Princes ,fome in o-
thxr
A M O S 2. 9- 221
thcr men, fome in their ftrength,fomein their riches/ome
infomeehingelfe,thatisvaineand tranlitorie, but we mil
remember the name of the Lordour God. The Lord our God
who was attin a/iin deftroy ing the Amorites before his peo-
Wordsofthe/W 146.5. Bappieuhe^t hat hath the Godof
JtiCfibfir hi* helpe ^whofe hope is in the Lord his God, which
made Heauen and earth, thefea, and attthat therein is. To
this Lord our God ,Father,Sonne,and holy Ghoft,
one true and euerliuing God, fing we an
Hallelujah. Hallelujah, faluacion and
glory ,and honour, and power, be
vnto the Lord our God
for euermore.
IfeS*?*^^
HE
;^55^%5£g^?3
222,
-fSrim^iJ -- l=-i-f ^feJ^-jL-f-
The X1III. Le c t vr e.
AMOS 2. 9.
7V* defiroyed I the Amorite £5/0;? themjwbofe height
was like the height of the Cedars, and he was ftrong as
//tfOkes, yet 1 defiroyed his fruit from aboue, and his
rootesjrom beneath.
OF the benefits here mentioned to hauebeenebe-
(lowed by God vpon his people, the people of
Ifrael, in the flrft place we haue the ouerthrow of
the Amorites. It is deliuered, verf. 9. Therein I
propounded to your religious attentions three principal
part>\
In the fi ru\ we haue the ouerthrow of the Amorites 5 Yet
defirojed I the A morite before them.
In the fecond, the Amorites are defcribed. Their de-
fcription is taken from their feature, and from their valour ,
each is fet forth vnto vs by way of Comparison : their /la*
ture or height by the Cedars^xhtix valour or (trength by the
Ok?. Their height was like the height of the Cedars, and he
wasfiroMff as the Okes.
The third hath an explication, or an amplification of
the ouerthrow of the Amorites. It was not any gentle ftripe
that they receded, not any light incifion, not any fmall
wound 5 but ic was their extermination, their contrition,
their vniuerfall ouerthrow, their vtter ruine.Fr»/> and roote9
Prince and people, Parents and children,old & yong,were
all brought to nought : Tet defirojed I their fruit from a-
bone, and their rootefrom beneath.
The
Amos. 2. </. 2x3
■ ■■ 11 •*
The firft or thefe three principal! parts , delivering in a
generalitie the ouerthrow of the Amerites, was the fubieel
of my lad difcourfe out of this place. Now foJIoweth the
fecond: the defer ipt ion of that people, the people of the
Amorites. They are for their height oxflature compared to
thcfid*rs,tnd for their (Irength and valour to the Okes.
Their height was like the height of the Cedars3 & he wasflror.g
astheOkcs.
Their height was like the height oft be Cedars.
IN Syria, and efpecially in mount Lebanon the Cedar
trees grew very high. Sennacherib King of ssfjfyna by his
melftgc to Hezektah King of Itdah, giueth teflimonic
hereunto. His meilage is} i. King. 1 9. 2 3 With the multu
tnde of my chr.riots, lam come vp to the height of the moun-
tain e$}totheJides of Lebanon, and will cut donnethe tall Ce-
dars thereof Succtdam altitudtnem Cedrorttm ehu, To he
(peakethin the Ht brew, I will cut downe the taHneffecf the
-Cedars*/ Lebanon. The words are repeated, tfa. 37 24.
/ will cut downe the taHnejfe of the Cedars of Lebanon, The
tallnetfe of the Cedars ] out of doubt they are very high.
The Cedars of Lebanon, Ufa. 2. 13. are iayd to bcjubli-
mts & eltvata, high and lifted vp. In Tremetiiw his tran-
ilation, they are celffpma e^elattffima, moft tall and tow-
ring.Out of doubt they are very high.
If humane aurhoritie may be added to diuine, Theo-
fhraflmm his Btt Booke of bis hiftorie of ^Plants, chap. 9,
fiyth, that the Cedar for its length or height is^f^", us
worthie admiration. RoviRins in his H iftot ie of Plant s, lib.
1. cap. 1 1. affirmeth, that the Cedar of Phoenicia or Syria
beareth a bodie (freight and very tall, mounting aboue all
other trees, Arias Montanm fayth as much : Cedrus vbi*
enm^fnerit^ht Cedar wherefoeuer it growetb, it ouertop-
pethaJl other trees, and is aboue all pre-eminent and con-
fpicuous.To prone it>he bringeth thofc words oTthefpoufc
concerning her Beloued, Cant. <. 15. His countenance is
04
2.14 The XIIII. Lectvre.
as Lebanon, excellent as the Cedars : that is, his Heroicall
proceririeandthemaieftieofhis countenance is ike vnto
the Cedars of Lebanon.
The Spoufe thus comparing the countenance of her be-
loued, to mount Lebanon and the Cedars there, inticnatcth,
that the encreafe of the know ledge of God and his worfliip
(hall befo great, as that the open profcflion of Chrift, for
its durablenetfe & ftabilitic, may well be likened to moun-
taines : and that the Cedars of Lebanon doe not fo much o-
ucrgrow other trees in tal Indie 5 astrueChriftian religion
foritsreuerendmaieftie fliall ouergoe vvhatfueuer blind,
bufliie5 and thornicfuperftitions.
It is out of doubt. Cedar trees are verie high. So high,
that neuer man, neuer Gyant was fo high. How then is it,
that my text thus fpeaketh of the Amorttes^ Their height was
like the height of the Cedars I
It is by a figure,which the greets call Hjper bole. Where-
of mzny inftances may be alledged out or holy Scripture.
In the 2. of Sam. 1, 2 3.1c is faid of Saul and Jonathan, They
were fmfter then Eagles , they were fironger then Lyons.
Swifter then Eagles t and yet the Eagle of birds is the fwif-
teft •, (tronger then Z^wj, and yet the Z700 of Beafts is the
ftrongell. They wexefafter then Eagles, they werefkonger
then Lyons : they arc two Hyperboles, or prouerbiall fpee*
ches. By them the holy Geoff lets vs vnderftand, that
*SWand lonathax, were exceeding fwift of foot, and ftrong
ofbodie.
In Vfalme 1 07. 2 tf. ir is fayd of the waues of the Sea in
a great temped 5 They mount vp to Hearten, they goe downe
agxine to the depths. They are two Hyperboles. By them
the PfalmiJI fctreth as it were beforeour eyes, the greainctfe
of the daunger, wherein they often times are, that trade
b> Sea.
In Gene f A 3. 1 6. The Lord faid1 to Abram, 1 *$ make
thy (cede at the dufr of the earth : fo thut if a man ca*> number
the dufl oft he earth/henfiall thy feed a ' he numWf d. 1 v\ ill
makcthy feedeastheduft QUh^^iCa^anh the Lord, his
an
A M O S 2. 9. 22.5
an Hyperbole. S. Anftine Co takes if, de fry. Dei lib. iti.c.zt.
And well. Forwhojeeth nor, how incomparably greater
the number of the dufl is, then the number of all the meny
thateuer hauc bio, are, or (hall be, from the firitman,
Ad*m> to the end of the world, can be i And therefore
where the Lord faith, / will make thy feedeae the dnfl of the
earth $ we arc not to imagine that thepofteritieof Abram,
was to bein number as the<fo# (ail the people of the earth
put togither cannot (land in thiscomparifon) but we« are
giucn to vnderftand, that they were to be a very great
people.
I paireouerwith filence,many inftances of like nature,
and returne to my text , v\here it is faidoftheAmontes,
Their height was like the height of the Qedars. The fpeach is
prouerbulJ, its hyperbolical]. We may not from it col-
lect, that the ^Amorites were as high as the Cedars , buc
thisonely that the Amoriteswere a people very tall and
high of Mature. Neuer did any man equall the Cedars in
height : yet mew me a roan, that is of a vafte bodie,and of
-an vnufuall proceririe, I may rake vp this Scripture phrafe,
and fay of him 5 Hti height U like the height of Cedars.
Thus you fee the Amontes for their height or tain es are
likened to the Cedar. For their ftrength or valour they are
refembied to the Ok/,'m the next words :
He r?a* ftrongai the Okff.
The fl gure of fpeach is,as before. Its prouerbiall. The
Oke you know, is a hard kinde ofwood,ftrong,firme,and
durable. Hence is the prouerbe, Quercu rob uft tor >qi rob ore
validutr, ftrongerthen income. Neuer was there man of
fo firme a conlliturion,that he can properly be faid to be
ftronger then the Oke : Yet (hew me a man of extraordi-
narie ftrength, I may take vp this Scripturc-phrafe,and
fay of him, Fortis ipfe ejuafi querent , he is ftrong as the Okes.
And in this fenfe it is here faid of the Amor it e, He was
ftrong as the Ok*s.
That the Amoriteswereofzn vnufuall and cxrraordina-
ric height and ftrength, as they arc here defcribed by our
Prophet
116 The XIIII. Lbctvre.
Prophet Amos , you may further know by the relation
which the «?/>/£/ made vnto Mofes after their retu me from
the fearch of rhe Holy land. Their relation is, Nnm. i 3.
28. The people be ftrong that dweQinthe hud- we faw t hi
children */ Anak there. At the 3 2. verfe they fpeake more
fully : All the people, that we faw in it, are men of great fix-
ture. And there we faw the Cjyants, tlse/onnes of Anak, which
come of the Gyants, and we were in our orrne fight, as grafkop-
perSy and fo were we in their fight. By this relation of the
Spies you fee , that the Amor it es, the inhabitants of the
land of Canaan, were more, then ordinaric tali and
ftrong.
The tailed and flrongeft of the Amor'ttes (of thefe Amo*
rites y which the Lord deftroyed before Ifrael) was 0% the
King of <Bafan. Of his height zadftrength, the /ewes make
ftrange reports. For his height they fay : he was in his
cradle and fvvadling cloutes thirty cubits high, and as he
grew in yeares,fo grew he in t aline lie. For his flrength they
lay, when fre had heard that the tents of the children of
Ifrael, tooke vpthc fpace of three miles t he rooted vp a
mountaineof ltkejpace,znd fet it on his ^AuJ.withpurpofe
to caft it vpon the tents of Ifrael : but as he caried it, Ants
made a hole through the mid ft of it, and fo itdefcended
and reftedvpon his necke: whence by reafonof his teeth
excefiiuely increafing and running into the holes of the
mountawe, the mount tine (tuck fo Taft, that he could not
remoue it, to caft it, as he had purpofed, vpon the campe
of the Ifraelites. This the Iewcs do write in their bpoke
of TSenedtttions • and Lyra in his Poftill vpon Nttm.zi.
makes mention of it : but withall cenfures it to be fo ab-
furd,that it needs no other refutation : yet he makes men-
rio* of it, that we may fee quanta ccecitas eft in ludais, how
biindethe Iewesarc,to beleeuefuch fables.
It is, I grant,one of thofe Iewifli fables, whereto S.Paul
vvifiied TiiH4tcbap. 1.14. not to giue any heed: and I be-
leeueit no more, then I dpe,that the Gyant Antaus was
threefcore cubits high, becaufe Cjabmvuiw the i7,booke
of
M O S. 2. p. Z2.J
ofStrabo hisaGeographie arrirmes it: or that in Scythia a f"*^96o.
in a rockebytheriuerTjr*/, there was to be feene the
print of Hercules his foote of two cubits length, becaufe
Herodotus m his h Melpomene is the relator of it. b ?a& l lo'
Yet beleeue I, that Ogthe King of Bafan was of more
then ordinarietallnes and (Irength. And you will beleeue
it too, if you will eftimate a monument of his, which was
to be feene in l^bbatb, the Metropoliticall Citie of the
children of Ammonfliow called Philadelphia The monu-
ment was a bedfted of his. It isdefcribed, Deut.^, 1 1. His
bedfted wzs a bedfted ofyron : nine cubits was the length there*
of^andfoure cubits the breadth of it, after the cubit of a man.
Of a man of reafonable (lature $ not of a Gyanr, nor of a
dwarfc. Nine cubits long was his bedfted, and bedfteds vfu -
ally exceed the common ftature of men by two feet : there-
fore the (lature of Og was about fcauen cubits and a foote.
So he was about three yards ,two foote, and fx inches high.
Such an vnvfuail tailnes could not but be accompanied
with (trcngth anfwerabie to it : and therefore Og the King
of Bafan was of extraordinarieM//*^ and ftrength If the
reft of the tsfmcrites were any thing likevnto Og, then
might the relation of the Spies be iuft: c The people of the c Itywt. tj.iS,
land art firings * they are men of a great flat ure: and my d >«£$*.
text faith well, Their height was like the height of the Cedars,
mid he was flrong as the Okes.
Thus haueyou the defcription of the Amorites, They
were tall of ftature;and ftrong of bodie. Tall and flrong*
Yet, were they not thereby the more acceptable to the
Lord. The Lord,notwithftanding their talnes tand their
ftrength brought them to mine. Forfo it followeth : Yet
deftrojed I their fruit from aboue, and their root e from beneath.
The ktlbn which we are to take from hence is:
god refyeð not /he tall man for his talnes, nor the flrong
man for his ftrength.
Its true. e God feeth not as man feet h, Man indeed loo- e * .Sum.rfj.
kethonthe outward appearance ; but God lookethonthe
heart, ManvfualJy etteemes of a man, by the beauty of
his
zi8 The XIIII. Lectvre.
his face,by the faireneffe of biscountenance,by the come-
ly feature of his bodie. Goddoth notfo.
Saul, the fir ft of the Kings of //*•*•/, was a choice yong man,
And a goodly : there was not among the children of Jfracl * good-
tier perfon then he: from his ftoulders And vptrardhc woe
higherjthenany of the people. Heis Co defcribed, i .Sam.^.z.
So is hCjcbap. I o. 2 3 . Saul, when he flood among the people9
pro* higher, then any of the people, from the /boulders andvp-
ward. In the next verfe .SVMMtt/asketirthe people : Doe you
fee him whom the Lord hath cho/enjhat there u none like hint*
among all the people f What is the peoples anfwer ? They
fbout.and fay 5 God fane the King. They faw him a good-
ly man of perfon 5 and therefore iudged him fit to be a
King. B ut the Lord, who feeth not as man feeth,and refpe-
deth not mans outward appearance, reiected him from
being King, His talnes, and the goodly proportion of his
bodie were no priuiledge vnto him. You are to belecuc it
vpon the Lords owne words, j.Sam. 1 6. 3. There the Lord
tells Samuel, that he hath reieUed Saul from reigning ouer
Ifrael.
i i.$am.\6.\. Vpon thereieclionof ^W,the Lord fprouided rrima
King among the fonnes of leffe the Betblehemite, and Sa-
muel was to anoynt him. Samuel for that purpofewcnt
g wf.4- ■ vnto s Bethlehem, and called for leffe his h fonnes. lEliab
h. rerfj' the cldeft, camefirft in place. Him would Samuel hzue
anoyntcd. His motiues were two. Abulenfis quaft.n.m
1 <SViw.itf.fcts them downe. Onewas,theprerogatiue of
birth in Eliab $ the other was, his faire countenance and
goodly ftature.
Eliab had the prerogatiue of birth : he was the firft- borne
fonne. Some of the prerogatiues of the firft-borne fonne
are couched by old Ueob in his prophecie concerning his
ddeft fonne, Reuben, Gen.49»3» Ret/ben, thou art my fir si-
borne, my might, and the beginning ofimy ftrength, the excel-
lencie ofdignit'te, and the exceUencie of power. Prior in donis,
maior in imperio 5 fo the vulgar Latin concludes that
verfe.
Prior
Amos. z. $. "9
Prior in donu ] Thcreis tht6r ft prerogative belonging to
the eldcft fonne 5 it concernes his profit. Prior m'donU ; he
was firft to be refpedcd in thediuifion of his Fathers inhe-
ritance 5 he was to haue a double portion of all his fub-
ftance, according to the Commaundementj Dent, 21. 17.
The Father Jhallgiue to his eldefi fonne a double portion of <tfl
that he hath. The rcafon is annexed : For be is the beginning
ofhisflrength :the right of the fir fl borne is his,
Maiorin imperio'] It is the fecond prercgatiue of theeldeft
fonne. It concernes his honor and ftatc of authoritic. He
had a certainc rcgall principalitie & rule oucr his brethren.
Itappearethby the blefliog which Ifaac bellowed vponA*-
eob, who had gotten the birth-right from his brother Efau,
Gen%%y%ii). Be Lord ouer thy brethren, and let thy mothers
fonnesborv dorvne to thee,
Onkehs paraphrafing the prophecie of Iacob concerning
%£ubfn, mentionetb a three-fold prerogative of the eldelfc
ConncReftbenjit was thy right to ha uereceiued three better
portions, then thy brethren 5 the priefl-hoodtth^birtb right?
- acdtbe£*wg^«w*.
Now5if the eldeft fonne had (uch prerogatives ; if he were
prwi»<W^andwastohaucthebeftrefpecl in thediuifi-
on of his Fathers inheritance : if he were mator in imperioy
and had regal! principality and rule ouer his brethren, if the
exceHencieofdignitie, and the exc e llencj of power were his 5
if his were the prieft~bood>xhc birth right ,and ih^kingdome^
why might not Samuel, thinke Eliab, lefts eldeft fonne, to
be the man,wbom the i>r<i had chofen to be K ing ouer If
rael, rather then a yonger brother ?
A fecond n:otiuc, why Samuel might thinke Eliab fit to
be the anointed king of Ifraeljwzs E/iabs faire countenance,
and his goodly ftature. Eurioides could fay, «fo «£/•* w.
Vpnlo^beautic, its worthy an Empire, vttheneus the Dip-
nofothift^lib. 1 3. afflrmes it, and Porphyrie in the fecond * c'?-7 fZ-
Chapter1 or' 'his Introdu SI ton chesit,rBeautie, its worthie an J ,g
Empire. Prtamue'm Homer ,admiring the bcautie of t/lga-
memnon, fay th vnto Helcna> m with thefe mine eyes I neuer *» 'Mi y \6f.
Q- yet
2.30 The XIIII. LeCtvre.
a Ferf.no. yet beheld manfofairejandadddetb1* &**#& # w'fyi i0IVA9
In his countenanceheisiikea King. Many Nations(faich
Jthenttu in the lame place) haue chofen for their Kings
the faired among them. And well. For •"» *tf$i 9>*.niMax
ciKHov Sfr, £^8//*,itbtftofallbefecmeth7Cw£r.
Now if Eliab were of afaire countenance, and of a goodly
ftature, why might Bot£?«r*«/thinke Eliab to be the man,
w horn the Lord had chofen to be King ouer lfrael9 racher
then any other of his brethren, who could not be compa-
red vnto him, cither forfaireneffe of factor for goodlinefe of
fiat are ?
Thus, what for prioritie of birth, and what for comelu
nes of perfon,£V/4£ was by Samuel thought to be the man,
whom the Lor^had chofen for his King among all the fons
of lejfe. It Cccmcs, Samuel thought (0. For when Eliab was
brought before him, he looked on him ,and fa> d of him :
Surely the Lords annointed is before him, 1 . Sam. 1 6. 6\Sure]y,
Eltab is the man, whom the Lord hath defigned to be his
anointed.
But the ZW, the Lord whojeethnot as man feeth, who
rtfpeftcth not mans outward appearance , he refufed glrab. E*
/tab was no King for him. For thus faith the Lord to Samuel
concerning Eliab. i.Sam. 1 6. 7. Looks not on his countenance*
or on the height of hi* feature y becaufe Hsane refufed him. Eli-
ab, notwithstanding theprieritic of his birtb, and notwith-
(tandingthe ^f»f//»^ofhisperfon,heis refufed:and Da-
W,littJeDtf#id,b'ttlein his fathers eyes,and little in the eyes
of his brethren, neglected and defpifed of all ( for hee was
theyongeftofalljheischofemobc the Lords anointed.
© Vfal 78.70. He is taken ° from the fbeepe- folds, from following the Ewes
7 1 .7 2 .great wit h^ong, and is placed in rule and gouernmenr, to
i.Sam.\6.ii.fee£ /*<*£ the people of the Lord, and Jfrael the Lords in-
' hentance.
Thus much may feruefor the con formation of my pro-
pounded doctrine: Godrefpttlethnot t he tall man for bis tall-
nrffe9 nor thefirong man, for ktsflrengih : Yaumay adde,nor
the great man, for his greatnep, nor the rich man for his
wealth.
Amos, 1.9. 231
wealth, cor the vnfe many for his wifedome. The reafon I
bauealreadie touched. Itisexpretfed, i.Sam. 16. y.Tbe
Lord feeth not as man fifth. For man lot^eth on the outward
appearance, but the Lord lookethon the heart. He Jooketh on
the heartland therefore hechoofeth not as man choofetb,
thctatljthegreattthc/lrongAhsnchythe wife - but the low
man, thtlutle man,the^4^man,the^orr n>an,tbe-/0<?//y£
man. Whereto elfe tend eth the Apoflles fpeech to the faith-
full among the Corinthians, I . Cor. 1, 2 6. Tots fre your cal-
£*g brethren, 6*w that not many wife men ajtrr the flejby nee
many mtgktie, not many noble are called. Bat God hath choien
the foolijh things of the world to confound the wife : and God
hath chofen the weake things of the world, to confound the
things that are might ie : and bafe t kings of the world, and things
which are defptfedbath God chofen, yea, and things which are
net jo bring to naught things that are. And what is the end of
all ? Its this : that nofle/h Jbould glory in the prefence of (jod.
It is the vfe we are to make of the dodrine now deliuered.
We are vrged vnto it? lerem. 9.23. T here thus fa) th the
Lord, Let not the wife man glory in his wifedome, neither let the
might ie man glory in his mighty let not the rich man glory in his
riches. But let htm that glorieth, glory inthu^ that he vndtr-
flandeth andknowethme , that I am the L«rdy which exercife
louing kindneffe, iudgement, andrighteoufneffe m the earth. In
like fort fay we : Let not the tall mangforiQ in his tallneffe,
neither let the ftrong man gloric in his ftrength, though the
height of the one be like the height of the Cedars, and the o-
therbe/?rMglikethe0^'} yet let them uotglorie therein:
but let them glory in this, that they vnderfttnd &cJ&ow (jod
to be the Lord^ hich exercifeth louing kindncs judgement, and
right eoufneffe in the earth : that is, in the Apoflles pbrafe, 1 .
Cor. 1 . 31. He tbatglorietb, let himglorie m the Lord. And
againe, 2. Cor. 10. 17. He that glorietb , let himglorie in the
Lord. All other glorying is vaine. Glorie not in thy tallnejfe ;
what can it auaile thee f Glory not in thy ftrength $ it cannot
belpethce. Say thou wert as M//as the Amorites in my
tex^ and thy height were like the height of the Cedars-, fay
0^2 thou
232, The XIIII. Lectvre
thou were asjirong as they%ftrong as the Okesi yet notwith-
(landing the one, or the other, height or ftrengthjhou maift
perifo and come to nought,as ihcy did. giorie thou there-
fore in the Lord,
Here may the man that is low oiftature^ox wealee cfbodjf
be comforted 5 for as much as Godfeeth not as man feet h%
nor chufeth as man chufeth. Be thou little, or be thou weakey
thou art neuer a whit the further from the grace 6c fauour
of God. No further then Zachens was. Zwr/^wwasaverie
little man. In the 19. of Luke% ver. 3. it is fayd of him
gjj 7? foj>u& <M*fU lw, that hee was little efftatitrt. Iefiu
paded through Jericho. Zachens \\ql% very defirous to fee
him, but could not, for the prelfe of the people jbeciuife he
was little efftature. To fupply this defect of his, he gets
him vp into a tree, and fceth lefa, left* for it /pake graci-
oufly vnto him : Zacbeus, make baft, and come downe, for to
day Imufl abide atthj bottf e.You kfylefus rcfpe&ed Zachctu
for all his little ft ature.
He was of little fiature ] Statnra brcvis^&magnus in opere$
S. P Auftin faith it, Enarr: in Pfal. \ 2 yJZacbens was in deedc
?io°H. little of ft at are, but was great in good worlds. Great in bis Joue
toward Iefm , whom he was fo defirous to fee 5 and great in
charitietowardsmen,towhom he was readie to make a
. fpurefold rejluution, if he had done wrong to any.
Zacbeusilkdc of ftature ! Chryfologus Ser m.f^.thus me-
q-Vag.iiSi-. dirates vpon it: 1 Satis hicanimomagnHseratyejui pufillfts vi-
debatur in corpwe. Nammente tangebat ccelosy qtticorporebom
wines non tquabat. Z*chtusv]*% grearenough in jskji*, albeit
he was bat little in bodie:in bodie he was no match for men,
and yet hUminde reached vp to Heauen. Whereupon he
frames this exhortation : Nemodc brevitate corporis, cm ad-
der e nil pot eft, curct 5 fedvtfide emineat, hoc procttret : Let not
any manbegrieued5becaufeheis/#V^ offtature, whereto
he cannot addeone cubitesbm let euery mans care be, to be
eminent aboueothers in faith.
You haue hitherto heard of the varierieof mens Matures:
ycahaue heard of the dmorites, that their height was hke the
hiioht
Amos. z. 9. ,2,33
height if the Cedars : Of King Saul, that he was ^/^r then
any of his people, from the (ho ul J ers and vpward ; of £-
itai, that he was high of fiature 5 ofZachetu, that he was low
of fiature : This varietie of mens fixtures is by euery dayes
experience confirrrred vnto you. And v\ hy is there f uch va-
rietie of mens Jlatures I
One reafon may be to ftirre vs vp to this confident ion $
that God is the moftprouident author of euery m3ns fia-
tare. Ic is not in man,to adde any thing to his fixture : not
oxe cubitc, fay th out Szuicur, Afat. <S 27. He fayth it a-
gainc, LukSi II. 15. fVhichofyonwith taking thought, can
adde one cubiteto his fiature I No man. No man can doe it.
Nay,it is not in man, to amend the imperfections, where-
with he is borne into the world. The man that was borne
blind CGflfefleth it5/0&. 9. 32 .Since the world began was it net
heard, that any man opened the eyes of one that wo* borne blind.
We cannot -fupply any defett wherwith we are borne into this
world 5 muchlelle can we addeany thing vnto our fiature ?
It may thus farreferueforour inftru&ion, ft^ex illo capite
neminemcontemnamw,velexagitemus, faith Franzius ?)ifp.
i.inDcuter.jhef. 91. that we dcipife not any man, nor
fpeakcill of him for hisy?**«r*,be '^ great or little 0 or for a-
ny defett he hath in nature from his natiuttie.
A fecond reafon, why there is fuel) varietie of features in
the world, may be to lee vs vnder (land, that a mans fiature
ofiz felfeis not to be reckoned as a part of his felicitie or
glory.For if a great and a goodly fiature be as common,nay,
more common to the wicked^ then-to the godly, as S. Auflin
feemes to proue, De Cwtt.Det.hb. i$.ca\ 9. v\hy (liould
a godly man boaft himfelfe of his great and goodly fiature t
Especially, fith forthemoft part, men that are confpica-
ous for their elegant and well featured bodies , are defe<fliue
for vnderftanding, wifedome, and pie tie.
Bar uch obferues it, Chap. 3. ver. i6.iy.i% There were
( fay th he ) Cffants, famous from, the beginning, that were offo
great fiature, andfe expert in warre. Thofe did not the Lord
choofe, neither gaue he the way of knowledge vnto them. But
Xl they
z54 The XIIII. Lectvre
they wercdeftroyed, becaufe they had nowifedome, and peri fie d
1 boron their owne foolt/hnejfe. His obferuaiion is : there were
gjants, men of great ft attire, yet were they without knowledge,
without wifedome. Great men, and yctfoeles. Whereas
pftmilwnes, dwarfs, little men, men of very little ftature,
fometime fcarfea cubite high, doe exccll in fortitude, vn-
derftanding, and wifedome, as the but now cited Franks
hath noted.
Tydeus corpore, ammo Hercules. Its an old prouerbe. 7/-
detts was a man of very little ftature, but ( as Mtnander the
Hiftorianfayth) H>xvxfc Iwr^yhJ, he was Hercules for
hit minde. The prouerbe, appliable to fuch as being of little
ftature are of an vndaunted courage, (heweth, that many a
little man is fuch.
Many a man of little ftature is of the liuelier wit. So it
pleafeth God, our moft wife, and prouidentGodj to tem-
per the gifts ofthe bodie and minde in men ofdiuers fta-
tures.Hz doth not alwayes giue all to one 5but for the moft
p3rt he recompenfeth the defcBs ofthe body with the endow-
ments ofthe minde \ Giue me the endowments ofthe w/Wjwhat
care I for the ftature of my bodie. ts£sjuc enim brevis, & '
longus viuit, fayth Mufculus Comment, in Matth.6. As long
lines the (hort man as the tall man. Nihil detrimenti habet
. brevis ftatura, nee plus aliqmd habet longa-. The Jbort ftature
hath no loile, neither hath the long ftature any aduantage
forHeauenly affaires. Be my ftature what it will 5 let mc
t n<>m. 12. 2, be tranfrormed by the r renuirg of my mind I am welljFor fo
fliall I proue what u that good, that acceptable and perfeel wig
f i,Z&£'4» 3. of God> which is cur {fanfttftc4tion.BleiTcd is that man,what-
foeucr his ftature be, that fliall be fo tranfformed by the re-
nuingofhis w*W,thathe may proue what is that£<W,that ac-
ceptable zndperfeft will of God : which is h\$fdnlhfication.
Ihaue flood long vpon the fecond part of this vcr(c, the
defcrlption ofthe t^morites : the time requireth; that I goe
on wirhthethird part. It is the explication, or the ampli-
fication, ofthe ruwe ofthe Amorites. The words are,
Tet I deftroyed his fruit fromaboue, and his rootes from be-
neath. The
A M o s. z. $. Z35
The words arc prouerbia!l,they are figuratiue, they are
metaphoricall. / deflroyed his fruit from aboue, and his rootes
from beneath. The meaning is, exterminavi eum tot um ,
x quant us %auantus erat : I haue v\holy caft him out, I haue t DthJI$u.
vcterly deftroyed bim.
The like phrafe we meet with, lob \%,\6, Its there faid
of the wicked man : His rootes Jhali be dried vp benefit h-and
aboue /ball his branch be cut off. The companion ftancfcf be-
twecne a wicked man, and a dry tree, A dry tree may feeme
to be flrrrcly rooted, and may haue faire and wide fprea-
dingbewes, when its good for norhing,but to be cat downe
and cafi into the fire. So it is with the wicked man. Ail his
pompe,alI his power, all hiscxcellencie,all his honor,ali
his glory (which are ro him as the fruit and the rootes are
vnto a tree) fliall more rhen furfer an Echp/e, they fliall vt-
tcrly vani/h. His roots fliall be dried vp beneath tand about
(hall his branches be cut off,
I cannot giue you an eafieror plainer expofition of the
Allegoric, then Bildad the Shuhite doth in the fame chap-
ter of the bookeof/*£,andtheverfe following: His re-
membrance /ball per ifh from the earth tand hfjhall haue no name
inthefireet. He fliall haue no name m the (Ireetl Whats
that f Its this : His old friends and acquaintance fliall noc
fo much as fpeake of him but to vilifie him ; as to fay, He
was a wicked wretch , an adulterer, an vfurer, a thiefe, a drun-
kard, a Jlanderer, a /wearer ,a bla/phemer, a man, that neither
feared God, nor hue A his neighbour. Vpon fuch a man, the
wicked man, Salomon hath paired his cenfure,Pr^.2.2z.
He /hall be cut off from the earthy he /ball be rooted out of it*
This alfo may ferue for an expofition of the Allegorie:
His rootes /hall be dried vp beneath , and aboue /hall his branch
be cut off.
The like Allegorie you fee is in my text: I deflroyed his
fruit from aboue, and his rootes from beneath.
Fruit and rootes ] That is, faith Lyranus^patres & fiiics,
fathers and their fonncs. Taulus de paUtio by the fruit and
the rootes vnderftandeth vtros, mulures, parvulos 5 men,
Q^ 4 women,
z$6 The XIIII. Lbctvre.
.--_ ; _ , ; , ft
women,and the lirie ones. The litlc ones are the fruit, men
and women arc the roote. t^lbertm Maonw will haue
tb^ fruit to be divitias,adificia,culturam $ their riches, their
buildings, their husbandry 5 and the roetes to be, tribtu,
famttias,& fucceffionem frliorum & nepotum ; their tribes,fa-
milies,kinreds, and the fucceffion of their fonnes and ne-
phewes. tsfnas Montanm takes the fruit and the rootes
to fignifie omnemiUim gentis famt/iamjpofreritatem^ all the
linage of that nation and their pofterkie.
I patfe by other like interpretations : thefe few may giue
vs the true meaning of the words we haue in hand. The
words are an explication or rather an amplification of the
rlril part of this verfe, concerning the deftruclion of the
Amorites, There the Lord faith, / deflroyedthe Amorite be-
fore them : here he faith, / dfflroyed his fruit fi-om above, and
his roots from beneath. From hence we know, that it was
not any gentle ftripe which the Amorites receiued, not any
light inciiio,not any fmall wound,bux that it was their ex-
termination 3thz\t contrition, their vmuer fall overthrow t their
vtterrtiine. Fruit and root, Prince and fubietfiParcnts and
children,oIdandyong,they were all dellroyed. For thus
faith the Lord, J deftroyed their ft -u.it from aboue, and their
roote from beneath.
But when did this great deftruelioo befall the Amorites?
It befell them in the dzyes of Aft?/*/, when the Lord deli-
ucred cuer into the hands of Ifrael, *Sihon King of the
t **#.%> 2 3 , jm{irites aRCj o<j the King ofBafan. Then did Ifrael faitc
De»t.7,Z koth thofe Kings, Sihon King m the Amorites ,and Og the
King of Ba(ban. Them they fmote with the edge of the
fioord, them and all their people ; and tookc their Cities M
the'r Cities,and vtterly dellroyed the men, the Tvomen^nd
the Htle onesoi euery Citie; they left none aliuc,7&7<&-
flroyed their fruit frsm abom^nd their rootes from beneath.
Thefe famous victories, gotten by Ifrael ouer thofe cv\o
mighty Kings, are defcribed Num.zi.andDeitt.2. & 3.
Is //><i</ now the conqueror? Is it the fword of Ifrael
thatfmitethiVW Kingofthe^afortf^aodOgthe King
of
A M O S. 2. Q. 2.57
of Bafban, them9*nd their people, their ar^wawiijand /W*
ones f How then is it, that the Lord in my text takes it ro
himfelfe, and faith, Ide-ft'oyedtbe Amor it et I detlroycd his
fruit from *b cue, and hi$ root es from Beneath ?
Theanfwer is eafic. Ifrael indeed fmotcthe Amorites 5
butitvvas by the power ofthe Lord > not by any power of
their owne. Alofes confelleth it of Sihon, King of the A*
morites, Dent. zt 3 3 , The Lord our Gcd delivered him vr,to
Vf, and vre fmotrhim> and bis fonnes, and all his people. He
confeireth it likewfe of Og King ofBafhantDent. 3.3. The
Lord our God de littered into our hands Og the King of Bafhan,
and all his people 1 and wefmote him vntill none ytoj left to him
remnyning, Ifratl could not fmitetill God had deliuered.
God fir(T deliuered, then Ifratl imctc. Ifrael fmo:e the
Amorites, vol by any power of their orvne: they did k by
the pouer of the Lord, And v\hat is done by the power
of the Lord, may well be faid to be done by th: Lord,
In regard hereof it is;that the PfatmiftyPJal. j 3 5. 1 o.aicri-
beth the viclorie,u hereof we nowfpeakc,immediatJy vn-
to God : What foeuer the Lird pieced, that did he in Hcaucn
and in Earth, t* the Seas9andtn all deepe places*. He fmote great
Nations }*ncifl:y» mighty Kings ; Sthcu King of rise Amorites,
and Og King of B 4 (ban : and all the fyngdomes offfanaan. And
gane tbeir land for an berrtage, euen an heritage vnto Ifrael /. U
people.
The like he doth in the next Pfalme; and in the like
words, P/al. 136.17. O gitte thanks vnto the Lord, To him,
rrbich {mot? great Kings ,and fetw famous Kings : Sihon King
of the Amorites, and Go the King of Baftan, and gaue their
land for an heritage \ euen for an heritage vnto Ifrael his fer-
uant. In both Pfalmesyou feethedeltruclioncf the a/f-
morite afenbed toGodhimfeIfc,andhi< fole power.
So is it, Py^/.7S.5$. but more generally : The Lord!
He ctftcnt the heathen before Ifrael, he caft out the Amo.
riles, and made the Tribes of Ifrael to dwell in their Ta-
bernacles.
B ut no where fo plaincly is this great worke of catling
out
3§
The XIV. Lectvre.
out the Arterites and other the heathen before Ifrael, attri-
buted vnto God,as7'/2r/.44; There the people of God
groningvnder their afflidion in the middcll of their ene-
mies,doethus tegin their confcflien,t*r/,i. We bane beard
with our eares,0 God fur fathers hauctoldvspbat worke thorn
diddeft in their dayes, in the times of old. What this worke
v\ as they expretfe verfi. Thou diddeft driue out the Heathen
mth thine hand] Thou with thy hand didft driue out t^ie
Jmontes^nd other the Heathen,and in their rcomes didft
plant our fore-fathers. This was a great worke, and it was
Gods worke. That it was Gods workeand his alone, tney
yet further acknowledge,**^. Our fore fat W/,they got
not the land in poffejfion by their ewne ftvord,neitber did their
owne arme faue them : but thy right hand, and thine arme,
and the light of thy countenance, O God, did ftablifh
tbenu.
God was all in all in the ouerthrow oftheisfmoritet,
and the reft of the Heathen. By his ftrength,by his might,
by his power onely were they ouerthrowne. And there-
fore albeit Ifrael fmote with the fword »S/^»Kingofthe
Amorites^nd Ogihs King of Bafianj hem and their people 9
their men, their women,and their title ones, tith they did it
onely by the itrength, might, and power of the Lord, the
Lord in my text doth rightly challenge the whole glory of
this ouerthrow vnto himfelfc 5 faying fir ft, Ideftroyed the
zAmorite before them: andagaine,/ deftrojed bis fruit from
about .and his roots from beneath%
From hence we may take a profitable leflbn. Its this,
Though God vfe meanesfor the performance of his conn/els*
yet the accompltjhment and glory oftbem9 betongetb to
him alone.
This truth is foeuident,tbatitneedsnofu)therproofe.
Ifrael, the people of Ifrael, they were the meanes which
Gcd vfed for the performance of his counTels vpon the
Amorites^ euen to deftroy them, and to roote them ouc
from being a people, but the accompli Aiment and the glo-
ry
Amos. z. 9. 139
rj of that great worke was the Lords alone. The people of
JJr4eI,b2d they had much ado to ouercome their enemies,
the Amoritejythcy might happily haue imputed fomewhat
to their owne force. They might hauefaid j Shewed ivenoc
great power in the battle? Bebaued we notour felues like
men? Did not we fight valiantly?
But when their enemies were driuen like chaffewith the
windej when they,who earft were ftour,and ftrong $ were
M//as the CetUrsjnd ftrong as the 0^/} when they fliould
extraordinarily bedifmaide$ mould haue no more heart
then a filly ftieepe hath 5 but mould be fcattered at the firft
onfet 5 fliould be fo cowardly, as that their enemies might
at their pleafure flay them,till they were weary of (laying
them; what can be faid of it? what can be thought of it?
This is all. TbeLord,who is Lord of battels, though he
vfe me anes for the performance of hu counfe It ,and for the at-
chieving of bis victories, yet will he haue xhzacccmplijhment
and the glory of all to be peculiar vnto himfelfe. Thus is
my doctrine illuflrated.
Though God vfe me fines for the performance of "hu counfels,
yet the accomplijhmont and glory of thembelongeth to
him alone.
The reafon hereof is, becaufe all power is Gods: and
whatfoeuer power man hath to execute or pcrforme what
the counfell of the Lord hath appointed, its all deriutd
from God,
The vfe is, to teach vs,toyceld God the honor of all the
victories ,that hegiueth vs again ft our enemie5. The honor
of oM viclories mutt be his. When 1 fay, all victories, I
meone not onely the victories of Princes,when they make
w aire, or winne a battell in the field, but cuen our priuate
t/*tf<?ri<r/too;as,when we haue bin aflailed by fome parti-
cular man,and are efcaped from his hands; this is a vtflorir,
and the honor ofn mu ft be the Lords.
If
2,4o The XIV. Lectvre.
If a neighbour, an vnkin^e neighbour^hnh drtnQvs any
wronger hath put vs to fome trouble, & w^arcddiuercd
from ic, we muft a(rureourfelues,icisGod that hath giuen
vs the vpper hand, to the end, that we (houid alwaies haue
ourmouthes open to giue him thanks for if. This mud
we doe ; but this is nor all. We mud with the mouth giue
thanks to God for giuing vs the vpper hand againftthofe
that hriue wrongfully molefted and vexed vs 5 and befides>
we muft endeuour by bur whole life to ihew forth, how
much we are bound to God for our deliuerance. This is
the fcope,this is the end of our redemption and faluation,
(according to old Zacharies prophecie,Z>£. 1 . 74 . ) that
be in a deliuered out of the hands of our enemies >we
mioht feme Godwtthout fear e, in holiness
and rightcoufnes before him all
the dayes of our
life.
ibmfar of the p. <verfe.
The
Z4i
Th E X V. L E C T V 11 E.
AMOS 2. 10.
Alfo I bright you <vf from the land ofEgyptydnd led
you for tie) wres through the wilder nefle, to pejjejfe the
land of the Amoritc
IN this tenth verfe are recounted two other benefit s,
which Almighty God was pleafcd to beftow vpon his
people, the people of Jfrael. One was, Their delive-
rance from *s£gypt. The other. Their protetlion and
freferuation tnthe wilderness
Their deliverance from Egypt is fet downe, in the firft
daufe 5 Alfo 1 bronght you vp font the landof Egypt.
Their protection and prcieruation in'thewilderncffc,
in the next: And led yon forty j tares through the wilder-
wejft.
The end of both followeth in the end of the verfe : To
fojpjfe the landof the Amor it e.
They were de/tvered from Egjpt,znd were for forty yeares
protected in the wilderneffe ,\hzK *t length, and in theirap-
pointcd time , they might p°JP']fo the Und of the Amo-
rites.
We are to begin with their deliverance from Egypt. Its
in the firft claufe of the verfe:
Alfo I brought youvp from the land of Egypt,
This deliverance of theirs out of Egypt was before the
nAmorites were deftroyed, and yetthedeftruc'tion of the
Amorttes is fpecified in the former verfe. Why is the or-
der of Gods benefits fo inverted? Why is tbebenefir,that
was
Z4* The XV. Lectvre.
was firft collated vpon Jfraely fpoken of in the fecond
place I
Some thinke it was aduifedlyand of purpofc done, to
preoccupate and preuenc an objection, which otherwife
Jfrael might hauc made, In the former verfe,^r.p. it is
faid, that the Amorites were deftroyed,™** and fruit, vtter-
ly deftroyed before Ifrael. Now that Ifrael (hould not
boaftofthat ouerthrow,orafcribeicto the prowelfeand
valour of their ancestors, their deltuerance cut of Egypt is
rex fee downe, in this 10. ver(e,toput them in minde of
the miferabie etlate and condition, wherein their forefa-
thers liued in Egypt : to this fenfe : Thinke yce, O yee
children of Ifrael t that the Amorites were deftroyed by
the prowctfc and valour of your forefathers ? Thinke
it nor. Remember Egypt. Remember how there they
groaned vnder the heauy yoke of oppreffion ? and were
uotabletohelpethemfelues,and mufl of neceflitie haue
perilhed, had not the Lord with his (tretched-fortharmc
deliuered them.
Oc hers are otopinion, that this deliuerance of Ifrael out
of E$jph is in the fecond place, and after the deftrutiion of
the Amorites , fet downe , onely by a cuftome of the
Scripture.
Of this opinion I finde S. Hierome to be. His ru?e is :
. The Scripture in fetting forth the praifes of God,doth not
alwayes obferue the order of the Hiftoric : but it often
comes to palfc, Vt qm prima fatfa fmt, extrema dicantur,
& qua MvifftmAy refer amur ad prima: Things firft done
are lad fpoken of, and things lad done are firft recited.
This he will haue vs tolearneout of two Pfalmes,the 78.
and 105. in which f.gnorum patentiatnon ordo defcribttury
the power ofGodswondcrfullworkes, and not their or-
der is defcri bed: and out of two other Pfalmes, the 3. and
5». fbirfua print facia (unt yttarranttir extrema^ & qua ex-
trcma> refer mtnr tn pr'mcipio: What is firft done is lafl
fpoken of, and what is laft done is firfl mentioned. The
third Pfalmc was compofed by Dauid}\fihei\ he fled from
Abfalom,
A M O S. 1. 10* 24$
j&faltm&hiormc : the 52. when Doeg the SdomnecimQ
vnto Saul, and told him,t hat David was come to the houfe
of Ahimelech. That of AbfMom is regiftred, 2.^». j 5. 1 4,
This of DorgyiJam.il 9. The relation of Doeg is fir It
chronicled, and long after that, Dauids flight from /?£/*-
Um.&t yet Dauids flight fro Abfakm is fir ft mentioned in
the Book of the Pfalmes, and long aft er thar,the re!ation-©f
Z)*i£ vnto iW. Theorder of the fiiftorie is not obferued,
Norisitobferued in this our text. The order of the
Hiftorie is: firft God brought che children of Ifrad out
oiEgypr,Exod.\2.si He made them to parte through the
middeft of the red Sea, as vpon dry land, Exod. 14.22.
And when they had finished their two and forty iournejes,
through diuers wiJderneiTcsj then gaue he them vidorie
oucr SihoaeKmg of the Amor$tes,Num.i\%i^, The Amontes
were Uft of all defrroy~eJ,and yet are they here fir ft mentio -
ned. Non eft obfermtiu or do, faith Adsrcer - the order of
the Hiftorie is not obferued. Ribera alfo notes it. Ma-
thurinus Quadrat us here frames a rule,l;ke to that of St,
Hierome, Scripture in rec en fend is Dei benefices curio fenon
ftruat ordincm. The Scripture in rehear fing Gods benefits
doth no: curioufly keepe the order, but oftentimes it falls
out by z figure, which the Greekos doe call fa&p t^-neyv,
that what was firs! done, is /aft of all rehearfed ; and what
was iafl done is firft of all recited. From hence wemay de-
duce this condufion:
Though it be our dutie carefully to remember the manifold
bltjfmgs and benefit /, which God in mercy from time to
time hath beftowed vpon vt\ yet is it not necejjarie, that
we euer curioufly obferue their order , and the time when
they were beftowed.
You fee the cuftome of Scripture is our warrant, to
fpcake of that firft^hxoh was Uft done for vs ; and of that
laft, which we fir ft receiued ♦ B ut, first or l*ft> we m u ft re-
member all
Hereto belongeth holy Dauids admonition,?/*/. 1 03.2.
which he there propofeth vnder the forme of an exhorta-
tion.
i44 The XV. Lectvre.
tion. He exhoiteth himfelfe to bleffe the Lord: Bleffe the
Lord, o my fouley and for get not all his benefits. Forget not all
his benefits I Nay : Forget not any of his benefits. So much
the Hebrew phrafe intendcth. B/ejfe the Lord,6 my foule,
and forget not any of his benefits. A neccifarjc admonition.
We forget nothing fooner then a benefit, whether wc re*
cciuc it from God or man. But muriarum tenacijpma eft
memoria 5 our memoric for iniuries,is very tenacious 5 its a
hold-fart. Letanw««r*> be done vs, we will not forget it.
Yea let one of vs beftow vpon another any benefit bz it ne
uerfo litle,the knowledg whereof ftiould not be imparted
from the right hand to the lerr,as our Sauiour Chrift fpca-
keth in his Sermon vpon the Mount, Matth.6 3. how
long,how long will we reteine the memorie of it I Our na-
ture! its corrupt. Ourdifpofition! its peruerfc. Who
feech not,what neede there is, that weexcrcife our felues in
reteyning the memorie of Gods benefits ? Wherefoi e let
cuery one of vs Hirre vp himfelfe tofo holy an exercife, as
Dauid did himfelfe: Let vs daily fing vnto our foulcs :
Slejfe the Lordy 0 my foule > and for get not all hid benefits. For-
get not All Nay 5 Forget not any of his benefits, Remem-
berthem all,eitherfirft,orlaft.
Now. from the non-obferuance of the order of the Hi-
ftoriein this enumeration of Gods benefits vpon Ifrael,we
are particularly to fpeakc of the benefit mentioned in
the (econd place. It is their deliuerance out otEgjpt. The
words are,
tsftfo I brought you vp from the land of Egypt.
I] lehiVih. It is hisname^r.tf.^* u. I] Jehovah,
the ©nely truejcuerlafting and Almighty God 5 I, a Trim-
tie in Vnitie, and the Vmtie in Trinitie ; Farher3Sonne, and
HolyGhodj I, who destroyed the Amorttes before you
and for your fakes 5 lalfo brought you vp from the land of
Egjpt.
I brought yen vp.
It well exprelfeth the originalljuhich word for word is}
afcenderc vn feci, I mad? you to alcend, Nam ex *s£gjpto
ajctnditur
Amos. x. io. 2.45
tfcenditur lud&am verfits, fayth Drnjitts :from Egypt to Iu-
<Ua you muft afcend : and it is a tradition of the Hebrews ;
luda* eft althrEgypto: fad** (\inds higher then Egypt. Its
affirmed, D«tf. io.i2.lts there fay d, that /ar^withrhrec-
fcoreandtenperfons wentdowne into Egypt. Jacob with
his familic went from Canaanfcom Iudsapnd went downe
into Enypt. Canaan therefore and ludxa (tood higher then
Egypt. I brought you vp [ or, 1 made you to afcend ] from
the land of 'Egypt.
From the land of Egy pt.
a Egypt is a rood noble region, and famous, much fpo- a M**i"u$i»
ken of by writers, facred and prophanc. defcrip. JEgypu
Some would haue it to be one of the parts of the world, f^-103-a >
a diucrfc part from Aft* and ^/*w 4 $ and to be betweene
them both.
Others fuppofing the riueriW^, the great riuer of Z>
gypt, to be the fitted bound to pare A fa from 'Africa, doc
make Egypt to pertake of both, ^4 and Africa. One part
of Egypt they place in >*/£*, the other in Africa.
ThelcfuitcZflr/Ww, Comment, in A3. Apoft.cap.i. 10.
makes it a part of AfaMaior. Hefaythitis awellknovvne
region of Afiathe greater neere vnto Africa, *
But b Ttolomee, and the grearefl part of Ceographers^nA b z*&.4, Ge**r.
other writers, holding the gu/fe of Arabia, or the %edSea,t% <ap- j. ?**. *•
be the fitted bound to fever A pa from ^/W™, haue placed ^""t**?*'
Egypt in Africa. This is the moft receitied opinion, and
worthieit to be embraced. The land of Egypt is in Africa,
and is by an cIfthmos,ox a narrow Qreit of ground, ioyned
to the Holy land.lt was of old a land very fruitfully fruit- c, GfjJ' **ihot
full, as any almoin the world : though in thefe dayes it oTthcwIA "
doth not anfwere to the fertilise of former times. 1 4. b.
From the landof Egypt] The Hebrew cals it the land of
Mizsaim. Its fo called in my xvau and elfe-w here general-
ly in the holy Scriptures : and hath its name from Mitzsa-
im, one of the fonnesof Ham : of whom we read,<7f». 1 o. 6.
He firft inhabited that part of ^/*rf4, which was afterward
called Eeypt.
R When
Z46 The XV. Lectvre,
When it firft began to be called Egypt, its not eafily de-
fined. Some fay, it was firft called Egypt in Mofes his time :
when Llamtffes fur named Egypt us > fonneof Bcltu^ and bro-
ther ol \ Damns, was King of the land . Rameffesy otherwife
called v&gjptus, began his raigne in the 19 yearefrom the
d jtianmm goingof Ifrad q\k of Egypt. Of this opinion is d Funccius
MundnA%i. in his Chronologie.
G.*?7oTno S* \AugHfl™nh> i%Jech.<Dei.cap. 1 1, following '£*.
Veret.in Gen. Mm* in his Chronicle, fayth, this happened in Iofuabs time,
Tom. 1Mb 1 j. more then eight hundred y cares after the floud.
Di/p. up. 41 2. According to the computation of 'Manet hon an Egyptian
mho*'** Chronograpber,cited by hfephas in his § firft book againft
g 1?J. 45 1 ,°b -4?'<?w* *c was tnree hundred ninetie and three yeares after
Mojes leading Ifrael out of Egypt..
Whenfoeuer it was firft called Egypt .its not much mate-
riall. Were ic firft fo called in UWofes his time, or after j in
Iofuabs time 5 or yet after 3 93. yeares from Jfratls going vp
from thence, it was many a yearc fo called before our Pro-
phet dmos wrote this his Prophccie. And yet our Prophet
here retaineth the old H^w» name Mt<xaim% Aljo I
brought you vp lZ3^*\¥T2 3?*\K^2 fr0™ the land of Altzsa-
w, it is in our Language, /W/» the land of Egypt.
But what benefit was it for Ifrael to be brought vp from
the land of Egypt $ Had they not there a fweete habitation i
Were they not planted in the beft of the land ? in the land
?J5$'U' of h %amejfcsyin theland of ' Gofisn t
Itmay not be denyed, but that Egypt of it felfe was a ve-
ry goodly, fruitful!, and commodious couotrey : yet was
ic very beneficial] to the Ifraehtes, that they were thence
deliuered:andthatintv\ore(pe^s: one was, becaufe the
pcopleof the land \\ercfuperftitions;thQ other,h£caufe they
were full ofxrueltie.
Firft,the Egyptians were zfnpcrflitious people. They had
as the Greekj,and Rowans had,their Gods maiornm gentium,
and their Gods minor urn gentium. Gods of greater authori-
se, and Godsofletfe. They hadffor their Gods manie a
bcaft. AthenagwM a Chriftian Pnilofophcf, in his embaf-
fage
Amos. z. io< 147
fagc or apologie for the Chriftians to the Emperours Anto.
mr.us and Commodus^ witnetfef h> that they beftow ed diuine
honors vpon Cats, and Crecodils, and Serpents, and Afpes,
and Dogs.
Amobius inhis fnft Booke againft the Gentiles, fayth;
they built (lately Temples felibusjcarab*isy & bucu!^yto
Cats, to Beetles, to Heyfers.
Cafftodore in his tripartite hifiorie//^. 9. cap. 27. t els of
the Image of an Ape, w hich they adored : and cap. 2 8. hee
fcytb, that a nefiof%ats was their God.
Many other k beads did they adore. Here their fuper- k MApm*
ftition refled not : it proceeded to the plants of the earth, K^^ Wnii,
to bafe plants : to leckes> and enyons. Leehes and onions were ^inos H'ero~
to them for Gods. rtm.,.M,.<,
Torrum & l capenefas viohrc-luvenal.Sat. 1 5. Could note Ctronim Hier->n.
it. O, it was a wicked and deteftable act, to doe any hurt *»l*L ^.Tom.6
xodileekeovenyon. At fuch their ndiculousfuperftition hef^7</-
byandbyfeoffeth, *££*
O fantlas gentes% qnxbus h<tc nafenntttr tn hortu Numina t » 1tr> l?2^
Surely, they are holy Nations, that haue fuch Gods
growing in theirgardens. UMad Egypt. So the Poet (files
it in the beginning of his Satjre. A nd could it be Ielfe then
mad, when it was befottedand bewitched with fuchfoirle
and monftrous adoration i
Well might Mintttius Felix in his Otfavius call thofe
Gods of the Egyptians, non numina, fed portent 'a Gods they
were not, they were monfters. Well might m Sa/isbehenjis *" Gevetbarl
m his firft Booke denugiscvnal.ctp. 10. ^\\Sgypt,Matrem Elrrenh$TIi'Cbm'
fuper (Itttonis, the mother of fuper (lition. For, as»S. Hie-*':*11""'"""
tome in his Comment, vpon EJay 45. witneffeth j Neuern Tcm^.p*.
was there any Nation fogiucn to IdoUtrte, orworfhipped 170. c.
fuch a number ofmonfters, as Egypt did.
This notorious fuperflition and Idolatrieof the Egypt i-
<*»/,fo much fpoken of by Ckriftutn writers andotherv,isaI-
fointhe facred volumes of Holy writ cenfured and con-
trolled. In Exod. 12. i2.|themeanacing of the Lord is
againfl them: Againfl all the Gods of Egypt Imllexicute iudg-
R a ment,
2,48 The XV. Lectvre
ment, I the Lord, The god* of Egypt, that is, the Images, and
the Idoles which the Egyptians adored and worshipped.
r//il«f^" Concerning which ° S. Hierome in an EpiQle of bis to Fa*
%Jh»"hUnfa ^ola» reporteth out of the Hebrew writers,that in very fame
tm.$.fa*.4i. night the Children of Ifrael departed our of Egypt, all rhe
Temples of Egypt wereoucrthrovvne,/^ terra motu,fm*
iaftufulminum 5 either with earth quakes, or thunderbolts.
Thete Hebrew writers fay further, eadem nocle ligttea idoU
ptitrefattafmffejmetallica refoluta & fafajlapidea comminuta:
that in the fame night all the wooden Images were rotten,
all the mettatllmzgzs were diffolued and moultcn, all the '
fione Images were broken. If fo it were, it was doubtleiFe a
great worker great iudgement of God vpon thofe Egyptian
menders.
In Efay 1 9. 1. their confufion is againe foretold. Heboid,
faith the Proph<:t,*£* Lord rideth vpon afwift cloud) andfball
come into Egypt, and the Idoles of Egypt /ball moue at his pre*
fence, and the heart of Egypt fbai melt in themidfi of it. Where
the Idoles of Egypt are the heart of Egypt, They arc called
the heart of Egypt; bec3ufethe heart of the Egyptians did
wholy depend vpon them, for reliefe and fuccour. The
Lordrideth vpon afwift cloud and /ball come into Egypt : and
the Idoles of Egypt fball moue at his pre fence , and the heart of
Egypt fball melt in the mid ft of it. The Idols of Egypt (hall
moue and melt at the prcfcncc of the Lord,
In lerem. 43.13. their defolation is likewife denounced;
There the £<^threatneth to fend Nabucbadnezzar, the K.
of Babylon,his feruant into £/y/tf.What (hall he doe there ?
He [ball break? the Images ofBethfiemefb, that is in the land of
Egypt, and the hou ft s of the Gods of the Egyptians fball be
burnt with fire.
Thus you fee itconfirmed not onely by Chriftian wri-
ters., and others, but alfo, by the facred volumes of holy
Scripture 5 that the Egyptians were a fuperftttious and an Ido.
latrous people.
Super ft itiotts were they, and Idolatrous 1 Happie then
wail thou, O lfraell, that the Lord brought thfe vp from the
-land
Amos. z. io. 2.49
land of Egypt, Liuein Egypt thou couldft not with a good
conference, nor would the Egyptians willingly fuflFer thee
to worfhip God,otherwife then themfelues did. To h2ue
worlhipped as they did, mu ft needs haue beene a Hell vn-
to thy foule : and to haue done otherwife;mu 11 needs haue
brought certaine daunger to thine outward eftate. Ac-
knowledge it therefore for a great benefit and bk (ling of
God vpon thee, that he brought thee vpfrom the land ofE-
gypt.
God in reckoning vp this fauour of his, his bringing vp
Ifraelout of the landof Egypt t teacheth vs,what aninroliera-
ble thing it is, to Hue among Idolaters *, and what a fpeciall
fauour it is, to be deliuered from amongft them. And this
fliould ftir vs vp to athankfull recognition of Gods good-
nefle towards vs, who hath deliuered the Church, wherein
we Iiue> from the rBabylomJh and Romifb Idolatrie •, wherein
our aunceftors were nuf-led and trained vp,to worfhip and
adore, not the true and liuingGodjbut Angels and Sawts,
damned foules it may be -,f$lver and gold $ fleck* axxijlones 3
Imtges and I doles ; and what not i
From fuch groifc and palpable Idolatry we are by Gods
goodnelfe deliuered: and now doe(as a long time we haue
done ) enioy the bright Sunne-fliineof the p glorious Gof- p u rim. i it
pell of the blefled God, our Lord and Sauiour Iefus Chrift.
Being now deliuered from the * power of darknelfe, vnder 1 Col°^ '• **•
Antichrifi, and tranflated into the light of Chrifts GofpeH9
Let it be our daily care (for it is our dutie)to walke worthy
the light, h M children of light ; to walke in truth, Ep. 3 . Ioh% h zfief. *. S,
ver. 3, to walke in louey Colof. 5. Z. to walke in newnefe of life,
Rom. 6.4. t$walk*, not after the flefli, but after the fpirit.
Rom. 8. 1 . If we walke after theflefi, we (hzttmindthe things
oftheflefi jwe (hall be carnally minded, and our end fhall be
death 5 but if we walke after thejpirit,wc fliall mind the things
efthej)>irittvic(h2L[lbcjpiritttally minded, and our end fhail
be life zud peace.
The choife is not difficult. Life h better then death. If
you chuk hfe, you muft abandon and forfake the »workesi Gal. j. \9,
i< 3 of
5°
The XV. Lbctvre.
ofthe flefhj which caufe death. Adult trie , forxic *tu *, vn-
k Ptrf. 20. cleanneffe, lafciuioufneffe^ k hatred ^.irunce emulations, wraths
1 f^r/: 1 1. jfafo ] envyings, nun hers, drunkenneffe, rev tilings, vftiHe> ex*
tortioa, oppre^iony and fuch like, arc work.es of the flejh, and
doe (hut you out From life. Yet may hfe be yours, if you
m Ferf.tt. ^jjj \^Q m j€c] ^v the /pint. n Z*#r, j'07, />.'4fj, /^ fuffering9
erj, ii. £^/ w^ ^ goodnefte, fayth, meeknejfe, temperance, are the
fruit of the Jptr it. Let thefe dwell among you, and /*/ir (hall
be yours. The god of life (hall giue it you.
Hitherto you haue the fir ft refpecT, why it was benefici-
all & good for the people off/rael, that they were brought
vp from the land of Sgjpt. It was good for them becaufe
the people of the land wevcfupertlitious and idolatrous, and
among fuchlthcre is no good liuing.
The other refpecT: now followeth. It was beneficiall and
good for the people of Ifrael, that they were brought vp
from the land of Egypt •, becaufe the people of the land
were full of crueltie, and held Israel in iubie&ion and fer*
uitude.
Egypt was Jorg a harbour to the Ifraelites, but at length
it prooued a Gaole vnto them. The pofteritie of Ucob finds
too late, what it was for their forefathers, to fell lacobyz
(hue into £gjpt. There arofe vp a new Pharaoh,zncw king
ouer Egypt ;he knew not hfeph. Then, then were the 7/r*.
1a.lW1i.11. f//fr* contemned as drudges. ° Task. mafflers mu ft be ftt b«
uer them, to afflift them with their burdens. Why fo ? How
had they offended r They profpered too faft. For thu9
1 fayth'Pharaob to his people, £*W, 1. 9. Behold, the people
oft he children of Ifrael are more and mightier then we. Come
on, let vsdeale wifely with them, left they multiplie, And it come
topaffe9 thatwhentherefalleth out any warre, they tojne alfo
7j -to our enemies , and fight again ft vs. For this caufe,becaufe
they profpered toofaft, Viexetasl^maftersUt ouer them, to
afflid: them* with their burden?.
But, the more they wcreajjlitted, the more they multtpli-
edznd grew. This did not a little grieue the Egyptians. The
Egyptians therefore made the children of Ifrtell to ferue
P with
Amos. i. to* 15 1
with rigour, handheld them in bondage without raercic:p V*fa\*
and made their Hues bitter vnto them in that cruell bon- 1 Fer(x*>
d3gc,in cluy, and brieve, and all manner of work? in the field.
All their bondage w herein they ferued them, was full of ty-
rannic
The crueltie of the Egyptians here flayeth nor. The hopes
of fucceflion for Ifrael mui\ be preuented. Women, mid.
wiuet mull be fuborned to bemnrthercrs3 to kill euery man*
cbilde that (hould be borne of an Hebrew woman. A prodi-
gious crueltie ,that a man mould kill av*an for \\\sfcxes fake !
yet would Pharoah haue done if.
" Therfeareof God taught the midnines to difobey the r Verf. 17,
vniuQcommaundofP/^r^/7. They difobeyed it ; they
well knew it was no excufctor fofinle a fa ft, toiay, we were
bidden to doe it, God f3y d vnto their heart?, Thou fiait not
kffl. This voice was louder, and more powerfull , then
Pharaohs.
What the midwiues would not, that moft Tharaohspco-
p]c doe ;theymu(\rca/i into the rixer and drowne, ail the r yerf.n.
fonnesthat were then borne. They did it. The crueltie which
did butfmoke before, doth now flame vp : its become (o
fhamele(Te} that now it dares proclaime tyrannic. All the
male children arc caft into theriuer.
Nor could Pharoahs furiehere be appeafeci.He will haue
the cM/^ofthe Children of Ifrael to be encre*fed. They c Exo^6'7 *•
mud wake brick? *s before,*/ much as before 5 yet (hail they
not haue any allowance offtraw, as they were wont to haue.
While poflible M^#/wereimpofed, there uasfome com-
fort ; their diligence might faue their backes from Gripes.
But,to require takes nor pofnble to be done is tyrannical!,
and doth onely picke a quarrell to punifti.They could nei-
ther make ftraw nor find it, yet muft they haue ir. O crueL
tie lOtjrannie.
For fuch crueltie and tyrannie, praftifed againft the chil- u Deut.6. 12.
dren of Ifrael by the Egyptians >£gypt itfelfe is in holy Scrip-' -^ 7>$> & P.
ture, filled, 71^ bcufe offeruitudet or bondage. Exod. 13.3. f4^ ' M IO
14. Exod.io.i.Deut.s.C.AvA'm fundry« other places. f^'lV7'
R 4 Ic M* •*'
z$z The XV. Le c tv re
It is (tiled likewife xheyronfnrnacey Deut.^20. i. Kin.2.Stm
lerem. iz.4.
■^S7Pr ( vou fee ) was tne ^^ °f bondage, it was the jr«*
x Ail. 7. 1 p. furnace ^ wherein the children oilfrael^er^euillintreated,
buffered affliction, and endured muchmiferie. You will
confe(fe,that therefore if was beneficiall and good for them
that they were/row /&*»«■* deliuered. And well may you.
For the ZWhimfelfe reckons vp this their deliuerance
for a benefit vnto them, and by them to be remembred.
From hence itfueth this doctrine :
I Temporal! benefits, and bodily fawns are not to be for ^
' ten.
I will not now flandto amplifie or enlarge this doctrine.
In the beginning of this exercife, I exhorted you, that you
would not forget any one of Cjods benefits beltowed vpon
you. Temporall benefits t and bodily fanours^hzue beeneplen-
P^/.ioo.?. tifully fliewred downe vpon vs by almighty God.Itis J He
that bath made vs, not rve our felues: it is He that vrouidtth
for vs, not we our felues. S. Auflin in his 21. chap, of his
Soliloquies, fweetly meditateth hereupon : From Heaven,
from the Aire, from the Earth, from the Sea, from fight,
from darkneffe ,from heate fiom /bade from detv ,from raine,
and w/W/, nad/bowers, and birds, and #&*/, and beafls, and
f r^/, and from the diner fitie of bear bes^nd fruit of the earth,
and iromtheferuice of all creatures, which ferue for mans
vfe, Thou, O Lord haft prouidedy to comfort man withal J.
S* Aufiines Lord is our Lordy the Lord of all the world.
He hath preferued vs, our bodies y and all our Jims , to this
very houre: he hath deliuered vsfrom many dangers, and
diftretfes : He hath fo bleiFed our *oi»£ *»/, and comming in,
when we haue trauelled from home,that we haue returned
homein good health, and difpofuion : whatfoeuer good
we haue had, we haue had it from the Lord.Cj^r we there-
for e vnt o him, thefacrifice of pray fe.
Hitherto you haue feene the deliuerance of the people
of Ifrael out of Egypt, It was an exceeding great benefit vn-
to them, that they were thence deliuered : Firil; becaufc the
Egyptians
Amos. 2. 10. 153
Egyptians were Idolaters, and to Hue among Idolaters is a ve-
ry Hell, Secondly, becaufe they were kept znder by the £-
gyptians with extremitie of fcruicude and bondage. The
feruant in the x Poet could fay,
X PUutus Cap-]
OmnesprofeBo liber i lubeniius yer^ l0i "
Sumut, quamfervi:
Euery man preferreth/r^^w* bcforejlauerj. The Is-
raelites could doe no IeiTe : they could not but account it a
great fauourofGod towards them, that they were by him
freed from the flaucriethey endured in Egypt. God wnen
he £*£*»»« a good worke, will perfetl it. He brought the
children oilfraelowt of Egypt : if he had then left them, he
had left them a prey and fpoyle vnto their enemies. It was
againftGodsgoodneirefotodoe : and therefore he pro.
tefted and preferuedthem in the wildernes, which is the next
benefit in this verfe mentioned to hauebeene beftowed by
the Lord vpon his people, the people of ffraell, in chefc
words,
Jledjoufortieyeares through the rrifderntjfe.
A wonderfull benefit. Wonderfull : whether we confider
the multitude that were ledsorthe/>/.*rf, through which they
were ledjor the /;/»*,whereinthey were led. Euery circum-
flanceis wonderfull, and proclaimeth the* great power of
the Lord. The multitude, that was Jed, was very great $ the
place, through which they were led was very barren : and
they were a long time in leading.
TheGrftcircumftancc,is of the multitude, which were
led. The numBer of this multitude is fet downe, Exod. 1 2.
37. They were fixe hundred thoufand men on foote^ be fides
children. A moft wonderfull increafe from feauentiefoules.
Old /^rc^r feauentiefoules which he brought downe into
Sgjpt) in fpight of their bondage and bloud-fied, goe forth fix
hundred thoufand men} befides children. Tyrannic is too weake,
where God bids increafe and multiple. The Church of God
(hall increafe, mzugcr the malice of man> or DeuiJl, In af-
fliction, in oppreffion, in tyrannie the good herbe ouer-
growa
ij4 The XV, Lectvre,
l— ■"■•-- .1....... . I I ... Ml... .... I — ■ ■ I ■
growes the weeds : the Church out-drips the world. Had
thz [(raelitcsWuz&m eafe and delicacie, while they were in
Egypt, would they haue beetle fo ftrong, fo numerous I
Who can fay it ? This I am fare of 5 neuer did any true
Ifraelite Joofe by his affliction.
Six hundred thou fand men,be fides children^ goe Vp out of
Egypt. All Ifraeltte s. But thefe were nor all. For there went
vp alfo with thcvn^mixedf^ultitude.'^ndflockes and heard;,
euen very much eat tell $ as you may read, Exod. j z. 3 8.
This mixed multitude what it was, it is not ccrtaine. It
is probable, that it confided of Egyptians, and other Nati-
ons, foiourningin Egypt, w ho being moued and prepared
with thofe mightic wonders and myracles which they faw
in zgypt, might thereupon rcfolue to iojne themfelues to
Ifracl) to the people of God. Whaifoeucr they were, this
mtnghng o fdiuers other Nations with the people of God,
was a liuely type 3nd euident demonftration of the calling
oi the Gentiles.
Stx hundred thou fand men on foote^be fides children \ and A
mixed multitude •, a multitude of fundry forts of people,
went out from Egypt with Ifrael, and flock* '*, and heards, euen
very much cane 11. But which way went they ?Thcy went
through the wilderness: Itisthefecond circumftancelam
nowtopoyntat.
/ led you throng h the wildernejfe.
Through the wildernejfe ! A fandie and an vntracked
wilderneft ! There they might erre: there they might ftarue
- for w ant of food, and other prouifion.
Butagaiuftallfuchaccidentsand cafualtie^ they were
a Exod 1 ii fecurec^- Godh\mk\k* went before them. How could they
* but cheerefully follow ,w hen they faw, God led them? God
h ?c«w.i4 14, led them by b pillars : by a pillar c of cloud, and by a pillar of
Dmm.-;;. fr^ pjf/arsthey were for firmeneire : they were of Cloud
Vfai 78. 14. ancj^j otvifibilttte and vfc. The greater light obfeureth
c i.eor. 10.1. ^^ ^ ^ therefore in the day time he led them,not by fire,
but by a Cloud.ln the night nothing is feene without light ;
therefore in the night time he led them not by a cloud, but
by
A m o s. 2, 10. 2.5 5
by fire. The cloxd defended chem from hearc by day : the
fire digefad the ravines of the night. God put himfelfeinto
thofe Formes ofgraciousrefpecT:$>v\hich might bed fit their
then-neceffitfes.
But where did God (hew himfelfe fo gracioufly prefent
vnto his people Ifracl in the cloudy and fire I or in what wii*
dernejfe was it ? Ic was in the wi'dernelle of Etbam, v Inch
was a great and a fandiedefart, lying from the land of Cjo-
Jben'm Egjpt)iQt\\zrRedSeaaxi& beyond it. This is plaine
by, Exod. 1 3 .20. where we readjthat the Children of IfrJrl
tooketheiriourney homSuccotb, and encamped in d E- d Ttym i$,6.
tbam in the edge of the wilder nefe. And the Lord went afore
them by day in 2 pillar of cloud, to lead them the way, and
by night in a pt'Ur of fire to giue them light, to goe by day
and night. Hetooke not away the pillar of cloud by day,
nor thzpittar of fire by night, frojn beforethe people.
From tEtham they remoucd, and encamped before Pi. t-Firf.j.
ha-birotb, bctweene Migddznd the Red Sea , cuer againft
rBaaLz,ephon ; fo we rea d, Exod. 1 4. 2 .
From hence, from Pi-habirotbthsy remoued againeand
paused through the middefl of the *%ed Sea, Through the ^£^14.12.
Red Sea, and not drowned ? It was euen To. The Lord caufed
the Sea to goe backe by a zftrong Eaft hW,* whole night, g rerf. %u
and madethe*5V*drie land: And the Children of Ifraell
went into themiddeft of "the Seavpondrie ground, and the
waters were a vc all vnto tbem, on their right hand, and on their
left. Were the waters a walfvnto them ? O, the neuer too*
much admired protection oftheAlmightie.That,thei><f,
the TtfdSea, which they feared would be their ruine, be-
came their preferuation. I now fee, God can ealily make
thecruellett of his creatures to become our friends, and
patrons.
The Israelites were fafely paffed through the Red Sea :
they palled by hfaitb.The Egyptians purfucd after them * to h h £. n, 2p#
the middeft of the Sea, and were drowned; for they had not > ^fi.14.23.
faith. It was Gods pleafure to get him honor vpon them :
k vpon Pharaoh, vpon all his hoftyvpon his c barrets, and vp- k mf. 17.
r en
z$6 The XV. Lectvre.
on his horfemen. The Sea was readic to worke bis will j fhce
fliut her mouth vpon the Egyptians, (hcefwaBowed them vp
inherwaues,and after (hee had made lport with them a
while, /bee caft them vp vpon her fands for a fpe&aclc of tri-
umph to their aduerfaries.
Let our contemplations be lifted vp to thofe waHs of wa-
ters, which gaoe Ifraethfe parfage, and ouerwhclmcd the
Egyptians : we (hall fee the condition of the children of God9
and hi* enemies in this world. In this world the children of
Cfod&xe befct with walls of waters too:on the right hand with
the waters ofprofperitie 5 on the kit hand with the waters of
adnerjitie : and y etjthrough a true faith they walke through
both, they are hurt by neither, they ariue on the other fide
at their wiftied-for harbour in fafetie : whereas the enemies
tf/£<^)thefonnesofvnbcIeifeandimpietie, arc confoun*
ded in middefl of the waters. The waters ofprofperitie make
them forget God, the waters ofaduerftie make them curfe
God. Both, the waters ofprofperitie, and xhtwaters o(ad.
$ierjttie9 doeouerwhelmc them with confufion.
We are not yet out of the wildtrneffe of Et ham for from
the Red Sea, Jfrael went three dayesiourney in the wilder*
neffe of Etham, and pitched in Mar ah. The ftorie is fo,
Nttm. 33. 8. In the 1 5. of £ xodus> verfiz. it feemeth to be
called the wilderneffe of 'Shur. For there you may thus read:
MofeS brought Ifraellfrom the TZfd Sea, and they went out into
the wilderneffe ^Shur3 and thej went three dajes ieurneyin the
witdernejfe.
From hence many thinke this wildernejfe of Shur, to be
the fame with the wildernejfe of Etham. Some will haue
Et ham to be thegenerall name of the whole wildernefle,
and Shur onely a part of if. Others will haue Shur to be the
general! name of the whole wildernetfe, and Etham onely a
part of it. But neither can be fo. The wilderneifc of Shur3
and the wilder ndfe of £*£*«* are not the fame : they are al-
together diuerfe. Thewiidernetfeof Etham was a part of
Egypt -,a$ hath alreadie becne (hewed : the wildernes ok Shur
was not a part oi Egypt : therefore the w ildernes of Etham*
and
Amos. L 10.
57
and the wildcrnelle of Shur were not the fame.
That the wildernefte Shur was no pare of Egyft, I ga-
ther from the fir ft of Samuel, Chap, i $.verfy. where I read,
that Shur is ouer again f Egypt. Its ouer agaivfl Egypt $ there-
fore it is nopartof<f^r. T he like collection I make from
' the 15 okGcneJis}ver. 1 8. there I find, that Shur is before
Eg)pt> as a mangoeth to Afiyria. Its before Egypt $ therefore
not in <%//*> nor any part of i^/>j : therefore Shur is not
Etham.
Why then doth Mofes in the places now alledged, feeme
to make S Wand EthamzW one ? I anfwere, if wee rightly
vnderftand Mofes, Ahfet doth not make them all one. The
words of Mo/es I thus explicate : Mofes brought Ifrael from
the Red Sea, that they might goe forward into the wildemes
*fSbur:bm before they came thi:her,they fpent three dates
tourney in the wider ne fie of Etham.
We haue almoft loft ourfelues in thefe two wilderneffes,
Etham, and Shur, Wemuftmake more haft through the
reft. I will not much more then name them. The next
wildernelfe they came vnto was the wilderneife of l Sin, I jtyw.jj. u
Exod, 16.1. After thatthey pitched in the wilderneffe of
m Sinai, Exod. 1 9. 1 . From Sinai they came to the wildernes m Ferf- !*'
ofParan, Num. 1 o. 12. thence to the wildernefleof n Zm, n Vir^ ^
which is Kadejh, Num. 20. 1 . and then to the wildernefle of
0 MoalfiNum.il. 11. Here ztlea&arim they finiihed their0 ^44-
3 S. iourney. They had fouremore to make. They foone
made them 5 acdjaft of all they pitched in thcplaincs of
eJMoab by lor dan nere Iericho, Num.1, 3 . 48.
You haue now heard of many wildernejfes. They are all
conteinedin the wilderneire mentioned in my text : / led
you through the mlderneffe. The wildernejfe. Not the wilder-
nefle ofEtham onely 5 but the wildernetfe of Shur too, and
thewildernelfeof Sin, and all other the mldernejfes ,through
which the Children of //r^/traoailed in their way to the
land of promife.They were many mldernejfes 3 yet my texc
fpeakethasofone,
I
2,58 The XV. Lectvre.
/ led you through the mldernfjfe*
So fpeaketh the Pfalmtsl^ in that his remarkeable exhor-
tation, to giue thankes to God for particular mercies. It is
P PAUgrf.i. Tf**' '36- 1 &0, giue thankes Pvnto the Lord, vntothe
q ferf. i . *i God of Gods > vnto the r Lord of Lords, to hirn , who led his *
r fkrf. 3. people through the rvildernefe. So alfo he fpeaketh, Pfal. 78.
52. The Lord I He guided his owne people in the mldtrnes
hkeaflockj. In both places, you heareonely the found of
a wilaemeffe : and y^t were they wilderneffes ,through which
the Lord Jed and guided his people Ifrael.
Leticbe our comfort. God neue* forfakes his people.
When he hath led them through one wildernejfe, he will
lead them through afeeond, through a third, through all:
He will neucr leauc them, till he fee them fafely arriucd in
the place, where they with to be. No expenfe of time can
make him to relent. If ac fhall need his protection for for-
it; year cs together, for fortie year es together we (hall be fure
of if, //r^/hadit. My fextavowesit.
J led ytn fortte y eares through the rctlderneffe.
It is the third circumftance I noted in Gods protection
of his people in the mldernetfe • the circumftance olTme.
Fortieyeares, . ,
Fome y eares were the people ot/frael in the wilderncile.
From Bjppi to the wildernetfe of Sinai,* here their twelfth
eSS* * * ' * w^fi* was,they came in feancn and fortte dayts. There they
9' ' continued slmod a yeare. From thence, from the wildtr-
»*i_ «~ ,, Kt$e of Sinai, by many iourncys they came to mount xHor,
<? I ?«37« vvnere was their pare ana thirtieth manfion^in the wildernes
of Zin or Cades. In comming thither they fpent nine and
u 'Hum. 10. 13. tbirtte yeares.Thzrcln mount Hor}u died Aaron their pried.
&il l%- He died in the fortieth yeare after the Children of Ifraell
Dental, jo. tt,ere come out Q£t^e jan(j Qf Egypt, in the/fy? <foj ofthefift
moneth. Now had they but fewiourneys to make : they
had but eyght to make 3 all eyght with good fuccetfc they
made
A M O S. 1. IO.
59
made in the remainder of ihzt for tiethyeare: and they pit-
ched in the plaines of x M*ab by Ionian neere Imcho9wherc x Ttyw. $ ?. 48.
v\ as their two and fortieth, and rheir Ujt minfi™. & **• *.
Well might that be their /ty? manfon. For now they had
gotten the poifeflion of the land of the Amorite : which in
my text is put for the end, why they were brought vp out cf
the Und ff Egypt * and were led fortte yeares through the »v /-
derneffe : I brought ycuvp out oj t be land cf Egypt, andkdyott
j art it yeares through the mlderneffe,
^opojfejfe the land of the Amorite.
\
HEre was the fulfilling of that promife, which was long
before made to Abraham.lht promife was firft made
to Abraham, v, hen from Haran he was come irjto the land
of Canaan,Gf/t. 12. 7;: Yvto thy feed will I gme this land, Ic
vvasrenuedvntohim after his returne from Egypt to the
land of Canaan, Gen, 13. 15. %s4ll the land which thou fcejl,
to thee will Igineit, and to thy feed for exer. It was once more
renued ; Cjen. 151 %.Vnto thy y feed haste I gitun this land from .
tberiuerofE°ypt,vnto the great ritter, the rtner Euphrates. De'"t * '*
ThexiC<>;if«,and the Kenizjr es ,zndihs Kadmonites,* gnd % GenAj. i9.
the Htttites, and the /Vr«*irf /, and the Rephaims, band the a r<*f.io.
tsfmorites, and the Canaanttes>and the gfgafites, and the ° Firf^>
Iebufites. Ten fundry Nations are rehearfed, v\ hofe coun-
tries are promifed to the feed of Abraham. Among them
are the Amerites.
The -^wm/j/ countrey is by promife gitien to Abrahams
feed, and Abrahams feed in the pofteritie of lacob polfelfed
if 5 but, fomefoure hundred and feanentie yeares after the^r*-
wife. From the promife to their going forth out of Egypt*
WQTcfovre hundred and thirtie yeares : to which if you will
adde5their/irn>j**ttf/ tourney in the wildernetfejyou haue
the full number offonre hundred and feauemie ye arts, the
fpacebetvvecnethe^owi/Jr, and the performance.
^r*&*ffl;,hebclceued thepremtfefo many yeare* before
it
z6o The XV. Lectvre.
it was ro take cffeft. Great was his faith. He leauing his
ownecountrey,hiskinred,and bis fathers houfe, comes
vnto a people who knew him not; ('and he knew not them)
takes pofleflion for that feed which he bad not, which in>
nature he was not like to baue^ of that land, whereof hec
c ^r/0-.7. Ihould not haue one cfoote, wherein his feed (hould not be
fetlcd for al moft/w*e hundred) ear es after. O, the power of
fayth /Itprcuents time : it makes future things as prefent.
If we be the true fons of Abrabam&nd haue but one graine
of hisfaitki wehauealreadiethepofTeflion of our land of
promifethe eel. fttall Canaan: though wefoiourne here on
earth, as if we fought acountrey, yet haue we it alreadie:
we ha licit by y*?f 6.
The feed of Abraham* the children of 7/rae/, after their
fort ie yearn trauaiJe in the wilderneffe, got pofleflion of the
tend of the Amoritey which Jong before waspromifed vnto
rhem. It may teach vs thus much:
In what foe uer god promifetb, he approueth himfelfe msft
faithfully both in bis abilities and performances. At the verie
time prefixed, and not bcfore,hc vnchangeably ferformeth
whatht premtfed*
Iffo: then when we are in any diftreffe, and haue not
fpeedie deliucrancc accordingto our defires?wemuft waite
the Lords leafure, andmuft expect With patience till the
time come, which is appointed by him for our eafeand re-
leife. We mud euer trufl our God on his bare word : we
mufr doit with hope, belidcs hopey aboue £<7»<?. again ft hope.
For the fmall matters of this life wc muft wholy relic vpon
him. How ftiall we hepetotruft in him for greater matters 9
for impcjfibilities, if we trufthim not for (mailer matters^
for probabilities. How can I depend on God for raj fing my
bodie from the graue, and tor fatting myfoule from Heli, if I
willdiftruftbimforaa/or/*// of bread towards my prefer-
uation.
The Lord,who brought Ifraelout o?Egypt,2tid led them
fortttjcaresthrQUghihcwilderneJfe, to polFeife ihe land of
the
Amos. z. io. 2.61
the Ammtt , and all that while nouriftied and fed them5
aoc with bread nor wine, nor firing drink?, but miraculoufly
with water out eft he hard rockfy with Jgnai/esy with OHanna
from Heauen ; and fo Welted the very clothes and the/hots
they wore, that neither their clothes not /hoes all rhat while
were waxen old 5 he is the fame Lord fliJI : ftiJJ, as readie to
be to bis faithful] ones a prefent heipe in all their trou-
bles.
He hath brought vs out of Egjft too. Attendamus ergo
noss fratres 5 foS. Anftin befpake his Readers, Trail. x%.
in Iohan: and fo let me conclude : •sfttendamus ergo nos fra-
^/Brethren, and the reft dearely beloued, let vs diligent-
ly obferue it, and make we it the matter of our daily me-
ditation: Ednflsfumxs de tAEgjpto, we arc brought out of
Egjpt. There were we in bondage to the DeniB, as to a
Pharaoh $ there Lutea of era in terrenu defiderijt agebamsu,
dirtie workes in the earthly defires of our flefli were the
fruits of our labours. Let it fuffice chat we haue beene fucb,
thatwehauc becne fcruants, LuttU operibtts peccatorum,
to the dirtie workes of finne, as to the tyrannic of the
Egyptians. Now arc wee patted through Baptifme as
through the %pd Sea, therefore Red, becaufc it is confe-
cratcd with the Blond of Chrifl. In thisrSca, the Red
Sea of Baptifme, the Egyptians our enemies, tuzna&our
fnnes^ arc drowned. Now are wee in the wildernelfe,
ineremohninsvita ( fay th the fame Saint Aufline lib. 50*
Homil.zo. ) we are in the mldernefe of this life. Here
Chrift is with vs. He proteclcth vs, he preferueth vs, he
fcedethvs with his Word and Sacraments. His word is a
light vnto our fteps, to guide vs that we erre nor. His
Sacraments are two : that of 'Baptifme affureth vs, that
thcTtlondofChri/}, applied to out foules, clenfeth vs from
all our finnes : the other,of his Supper, is zfigne, zfea/e,
apledgevntovs, of him, our Sanionr, Chrift Iefmy giuen
for vs, and to vs.
S Thus.
z6z
The XV. LbctVre.
Thus parting through the mldernejfe of this world, wee
(hall in the prefixed time, the due time appoynted by the
£ord, Patriam fromijfionu ingredi \ Wefhallhauethefull
fruition of the promifed land, of the fupernall IcrnfA*
lenu, of the land of the lining, of the King*
dome of Heaven. To which God
bring vs all.
5g%ag5EE3gX&?qEF^
HE
**3
The XVI. Lectvre.
AMOS 2. n.
And I raifedvf of your fonnes for Prophets, and of your
jong men for Nazarites. Is it not euen thus \Oyee children
of ifrael, faith the Lord ?
THe blcflings and benefits which Amos in this
Chapter remembrcth to haue bcene beftow ed by
Almightie god vpon his people, the ten tribes of
Ifr*cl9 ate partly Corpcrall, and partly Spiritual!.
Of their Corpora// benefits I haue heretofore in your hea-
ring difcourfed in my two former Scrmons.Thcy were the
defiruHionofthe Amorites before them, and for their fake,
verf.y. their deltuerance out of Egypt, their proteclten and
prcfernattoninthcirildernejfeforforttejeares, to the end that
they might at length fojfeffe the land of the Amorite,t^r. i o.
Thefc were notable benefits, though they were but Corpo-
ral!. B uc the £™^f,whcreof I am now to (pcake,is Spiritu-
all. ItisthedoftrincofthefincereworfhipofC^, and of
etemallfaluation, together with the free vfe and paffage
thereof:orifyouwiII, it is the ordinary miniftery of the
TVord, thus expreffed, verf.i i.
Andlraifedvp of your fonnes for Tropbets, avdofjourjong
men f of NazArites, &c.
In thefe words I commend vnto you two generall parts.
One is, A defcriftion of the now mentioned Sptntua/i bene-
fit : / raifed vp ofj our fonnes for Prophets, and olywrjong men
for No*, writes.
The other is, A tefitfication, thatfuch a benefit was be-
flowcdjfr tf not euen thwjoje children of Jfrael faith the Lord?
S z In
z64
The XVI. Lectvre.
f
In the description we may note :
. gnU : Who was the beftower of this benefit, 7, the
Lord.
2. guomodoiRovi it was beftowedjbyaraifing vp<
Iraifedvp,
<-
Quid : What was bellowed '.Prophets and Nd*ut*
ntet,
4. £hiibM Auxiltjt 5 what helpe was vfed 5 No dranger*
no forrainer had here ought to doc:they were their
owne/£*»r/, and their owncyongmen, that were cm-
ploy ed» IrAifedvpofyour[onnes9&c+
The tefiification followeth : you may alfo call it an afe*e~
ration. Its fet downe in the forme of a ejueftion .- where you
may obferue,»>6* mouesthe qucQion,^ whom it is moued,
SLndvehat the queftion is. The Lcrd\% he, that moues the
queftion 5 the children of Ifrael arethcy, to whom it is moued:
the qttefiion ti, Is it net euen thiu ? Is it not etten thtu, Oye chil-
dren of Ifrael, fayth the Lordf
Such is thediuifionof my text. I might handle each
part precifely : bu; that happily would feeme ouer-curious,
Imake choifetherfcre,toapplie my fe!fe,aftermy oldand
wonted fafhion; to fit an expofition to the words, as here
they are conueyed vnto vs, by the miniftery of Amos : and
this with allbreuitieandplainnetfe.
iAnd 7]/3the Lord. 7, who deftroyed the A'morite be-
fore you, and for your fake $ I, who brought you vp from
the land of Egypt, 7, who for fortieyeares together led you
through the wilderndfe, that you might poiiefle the land
©f the Amorites ; 7, who thus blelTed you with eorporatlbe-
nedi&ians, haue not beene wanting to you in Spiritually I
alfo raifedvpofyourfonncsfor Prophets , and of)onryong men
far Na<,antes,
Iraifcd vp ] CZFf i<*\ word for word •- ft ci forger effect,
vtfttrgerert, 1 made to arife, I made Prophets aq rife out of
yturfetwesJ madcthem to rije 'thitisyfea vt cxiftcrent, I
made
Amos. z. ii. z6$
madethcmf*^. Inthisfenfelfinde the word Wed, Dent.
34. 10. CD? -ttV> tAnd there arofe not aPtophetCmce in
Ifraell like vntoM&fi s. There arofe not, that is, there was
not. There was not a Prophet fince like vnto Mofes, So Mat.
XI. 11. where the greek? is ** *yw$> the Vulgar Latin
hath, Nonfurrexk. Our now Engltfk renders ic,There hath
not rifen. Among them that are borne of women, there
hath not rifen a greater then lohn the Baptift. There hath not
rtfen, that is, there £4//; not beenc. Among them that are
borne ofwomen,there hath not beene a greater then lohn the
Bapttft. So here $ 1 hzusraifedvp, that is, I haue made to be.
I haue made your Tonnes f 0 be Prophet /.
Ihane raifedvp of your fonnes] aliquot e filijs veftris, fayth
fiercer, fome ofyour fonnes 5 fuch your fonnes as loet
fpeakeih of, Chap. 2.28./ mllpowre out ofmj Spirit vpon all
flefiy and your fonncsyandyour daughters fiall prephecie. Or,
of your fonnes ] de hominibm veftri generis, faith Peter aFiguc-
ro, of men like your felues ^ofyour brethrenfo they arc cal-
led, Deut. iS. i5.TheZWthy<7<^ mWraifevp vnto thee
a Prophet from the middeft of thee, of thy brethrenlike vn-
to me. Ofyour fonnes ]or of 'thy brethren. The fignification
is one fayth Drufius. Of your fonnes ] not Grangers, or for-
rainers,but fuch as were home bred, and ofyour owne lin-
eage, fayth *2?ratfw#. Ofyour fonnes ] that h (fay fome He-
brewes3%Dauidtsaidrs%Solonso) exparvulisy ofyour little
ones } fuch as were »fajw0f/and/fr*iw*>. / raifed vp ofyour
fonnest
ForTrophets ] Such, as (hould, not oncly preach my
will vnto you, and inftruftyou in the way of righteoufnes,
but alfo admonifh you,and fore- tell you, what was to come
to pafle in future times.
Prophets] I read in the old Tefiament of two forts of Pro-
phets. Some were taught in Sehooles vnder the difcipline of
other Prophets -, who were heretofore called Fity Prophet*.
rum, fonnes of the Prophets. They are fo called, 2. Khg.4.
1. & 6. 1 . Others had their calling immediately from.GW,
and were by him extraordinarily infpired with gifts from a-
S 3 bouc,
z66 The XVI. Lectvr
boue,and fowere fent forrh ro the cxercife of their holy
function. Or both thefe Amos chap. y. 14. maketh menti-
on. There he faith vnto esfmaziah ; I was no Prophet, nei-
ther wns I a Prophets Jonne, but / was an hear dman, and 4
gatherer of Sycomore fruit. This he fpcaketh of himfelfc, as
he was before his calling. I was m Trophety immediately
called of God; nor was / the fonne of a Prophet ; I was not
trained vp or taught in any ofthe Schooles of the Prophets:
but I was an heardman, and a gatherer of Sycomore frutt. He
had no other calling, till the Lord was pleafcd to aduancc
himtothedignitieandofnceofaTr*/^* ; and then was
hiscallingextraordinarie. Amostch, how it was, verf. 15.
The Lsrdtooke me ai 1 followed the flocke , and the Lord {aid
vnto met Goe prophecie vnto my people I(rael%
The Prophets mentioned in my text,may be of both forts:
fuchas had their iniliturion in the Schooles ofthe fro-
pbets, and fuch as were called of GW immediately and ex-
traordinarily. God was the raifer vp of both. Yet efpeciai*
ly by Prophet shtxc^l vnderfhnd, fuch as had their calling
of God immediate, and extraordinarie. And thefe were fit-
ted to their holy function fundricwayes: as, by dreames,
by vijions, by sufpiration ofthe holy Spirit, by exprtffe m rd,
vttercd by fome jx/»^//reprefenting Go^and by God him-
felfe/peakingto them face to face.
That they were fitted to their Prepheticall function by
dreames and vijions. We know by, Nn7n..\it 6. where the
ZWthus fpcaketh vnto Aaron, and to Aftriam: Hearenow
my words. If there be a Prophet amongyeu> I the Lord will
make my (elf e knowne vnto him in a vtfion, and will fpeak* vnto
him in a dream*. We know it likewife by Elihues words vn-
to lob, chap. 33*14. God fpcaketh onceyjea twice jet ptan.per-
etweth it not. In a dreame, in a vifion ofthe night, when deepc
feepefalleth vpon men, in (lumbrings vpon the bed : Then he o-
peneth the eares ofm*nyandfcateth their inflruftion. It may
alfo be gathered out of the euen-ttow cited place of hel>
chap, 2.1%. I willpowre of my Spirit vpon alljlrjb , and jour
■Jonnes and jour daughters pyall prophecie y you? old men Jhall
dreame
Amos. 2. it. 267
dreamt dr eames your yong men (hall fee vifions. Dreames and
vifion?,you fee, were meaner by which A Imightic God fit-
ted his Prophets to the exercife of their holy funclion.
They were likewife fitted thercunto,by thetnfpirationof
theholyGhoft. S.Peter fayth it, Epift.Z. chap. x. veif. li.
Holy menofGod in old time jfake^ as they were mooned by the
holy Ghofl.So w ere they,by the exprefe word of feme A ngell
reprefenthgGod-2-s^Gen, 19. 13. There (hall you find two
Angels inftru cling Lot concerning the ouerthrow of £0-
doms. And fomctime they were enabled to their holy cal-
ling by G^himfelfejfpeakingto themfacetoface. So was
tjftlofcs. The Lord [pake vnto Mofesface to face, as a man
fpeaketh vnto his friend. Exod. 33.11.
Now v\ hcther Prophets of old time, were enabled to the
exercife of their facrcd function by God himfelfe,fpeaking
vnto them face to face, or by the apparition of Angels repre-
fenting Gody or by theinjpiration of the holy Spirit, or by w-
fions, or by dreames jt was out of doubt a great blefling vnto
Ifraetjto haue Prophets fent vnto them : and therefore faith
the Lord vnto them, Iraiftdvp of your fonnes for Prophets*
ItfolJoweth,
And of your yong men for Nazarites.
Of your yong men] It is emphatically fpoken. For
though yong men for the mod part are addifted vnto plea-
fures, yet did GWraife vp of them, fomcthat fhould with—
draw themfelues from the pleafures of this world, either
for a time, or for cuer 5 and thefe were called Nawites,
Naz.ir&i. T h ey we re call ed Nazarai, cjua/i Separatity, fai th
LMercer; as Sepdratifls, or men feparated from mne&nd,
vulgar delights * that they might the more freely apply
their wits and ftudies to the law of God and his wor-
fliip.
Nazarites ] Naz>*r<ei: They are fo called by the author
of the Vulgar Latm^ndCoalmoftby all the Ancient ,and by
n\anysmoderne interpreters , by BenediEtw ,C aft alio &x\& (fal-
nin ,by lunitts and Tremellttu in their Bible printed by We-
chell at Francford A. C. 1 $y% But the fame Junius and
S 4 Trcmcliini
Z6S The XVI. Lectvre.
Tremellm in their later editions of the 'Bible, do callthein
NeziraoSyNezirites^o doth Vatablm. Drufas calls them
Nazir&os, Naztrites, (o doth Fagnine in ^U Nezintes or
JVazirites.W ell may they be fo called for ditlinftions fake,
euen to diftinguiPn them from Nazarites m
Chrift is called a Nazarite^OHatth. 2.23. N«ef «##$•,
which is by many translated Nazaratu, a Nazarite. He
dwelt in a Citie called Nazareth, that it might be fulfilled
which was fpoken by the Prophets, £fr /ball be called a iV*.
zarite. Najwp*®-, 4 Nazarite. Our ROW Englifb well
tranflites it a Nazarene^ for leftu^Marc. 1.24. is called
"NcL&tuuhf, a Nazarene. Nazaram and Nazarenm , ech
name is deriued from Nazareth the Citie, wherein /*/**
bad his habitation.
Wherefore they who interpret that,/Wrf//&. 2. S77 N*f»-
p<59- x*»9if jitkj, hefhallbe culled a Nazarite fie do think that
S.Matthew had refpeel to the Nazarites of the eld Tcfta-
m;nt% as to the types of Chrift , may well be deceiued.
Some, I grant,are of opinion>that S.Matthew doth allude
to thofe voluntarie and vowed Nazarites , of whom we
r&L&)Nt4m.6. and feme, that S.Matthew hath reference to
Samfitftwhowas3L N*zarite by Gods fingular ordination.
But in thefe opinions I findenofoliditie: for they haue
no ground either in the name of Nazarite t or in the
mattsr.
Not in tne name. The name of Nazarites in the ofdTe-
fitmsnt is Nezirim ,by the letter Zaiftt, from the root Nazar,
which fignifieth tofiparate : but the tfaw* in £ Matthew
according to the Syrutck^ Paraphrafi'is Notzraia,by the let-
ter Tfadi y from the roote *yn which fignifieth to type.
There is therefore no ground in the name,why any fhould
thinke, SsMatthew alludeth to the Nazarites of the olde
Teftament.
Nor is their any ground in the matter. For Chrift
did, what was not Iawfull for Nazarites to doe. It was
a 7^m.6. $. not Iawfull for Nazarites to adrinke wine 5 Chrift b dranke
b MatKuwxt, Ic was not Iawfull for the Nazarites to come
neere
Amos. z. n. 169
nccrccvoto a dead bodie.: Cbrtfi C3me neere vnto the c 2%uw.6.6.
^dead^nd touchedthein.lt was notlawfuil for the Naka- d '*»»-i«.}t«
rites to fuffcr a « rafour to come vpon their heads $ they c *&*».$. $.
were to let the locks of the £<**>*/ of their head grow : but
its likely that Chrift did not weare longhtire $ it may be ga-
thered from 1. Cor. 11.14. an<^ fr°m tnc common cu-
ftome of the lews. There is therefore no ground in the
j»*rt*r,wby any fhould thinke^thac S. Matthew alludeth to
the Nazarstes of the oideTeflaweht.
The Nazarites of the oldTtftament, 1 toldyou3were for
diftinftion fake called by lunitu, Tnmellitu and VatMm%
Nezirites^nd by Drujiwznd Pagmne^Nazarites. Ic is ac-
cording to the Hebrew points. The Hebrew is lZ^*YU
Therighc of this appellation is approued by the Septra-
gintjudg. 13.5. vvhere the Angell of the Lord tells A4av*abs
wifej that Hie (hall conceiue and beare afinne% on whofe
head no rafour (hall come, 077 Nct^lo? t$ 0g£ \^c\ 70 vw-
AteMv, for the childe (hall be called a Nazarite vnto GW.
Some in that place for N*£wp<£ap tbJ 0i&doreadN*£/>0s«,
a Afa&r or a Nazarite of God 5 and this reading is appro- f 2ty*. /» *&/*.
ued by £Eufebim. Likcwife Iudg, 1 6. 1 S. Samfon tells Deli- nm *-xX-
lab all his hcarc5and faith vnto her, Ther* bath not come a
rafour vpon my bead, ft, Na<jW®- 0t* i^ «>, for 1 am a
Nazarite of £fa£ In that place for N*J^7@-9fomc read
Haft&lQ-, zsEnfebiiu witnelfcthin his 7-booke of Euan-
gelicall Demonftrationycbap.5. AN«z>irite. TJ Na$p,faitb
he, is according to the Scptuagint A>or, /w/j . according
to zAcjuiU, A'fafe/qud, afeparatwn$ according to Symma-
chilis A^it78P, untouched: from hence 0 N^/pa?3-, a iVla-
&rtf*j fignifieth cicher one that is £0/7, or one that is
feperate,ov one that is untouched \integriotu and vnjpctted.
N*£/gp7©-, a 2Vtf«4rf>£isone,thatis£9/r} according to
the Septuagint. Whence they haue a threefold reading of
my ttxt : I raifed vp of your yong men $ «v a/a^c?, for a
fanlhfication : or»I raifed vp ofyouryong men, & w*ipms>
.for men fanSifieJ^ or I raifed vpof your yong men, «V
NrtJ/p«aW, for Nazttiies.
For
2,7o The XVL Lectvre.
For Nazarites ] Ccrtainely they were fo called of Na-
*,#■, which (ignifieth to feparate. For they were feparated
from the vulgar fort of men, by a certaine courfe of life,
whereto they were to be ty ed by vow. The law that con-
cerneth them is in the fixth ot Numbers. The law hath fun-
dry branches.
One is, Whofoeuer fball feparate himfelfe to vow the vow
of a Nazirite, to feparate himfelfe vnto the Lord, he (baft not
drinkerv'me or flrongdr'mke \or any thing that {had make hints
drunken : he /ball not eat grapes moyft or dryed, he Jball not eat
any thing that is made cf the Vine tree from the kernels to the
husks. This branch you hauc verfi.& 4.
The fecond branch of the Law is; tvhofoetser JbaU fc«
pirate himfelfe to vow the vow of a Nazarite, there fhallno ra-
foar come vpon his head,the locks of the haire of his head Jball be
faff red to grow. It is in the y. verfe.
The third branch is : He fball not dtfilg himfelfe with the
dead: that is, He (hall not come into the houie where a
dead man is , neither (hall he follow a dead corps to the
grauc. This you hauc verf.6^7^.
The fourth branch is: If he that hath vowed thevow
of a Nazartte , (hall very fuddenly and vnawares come
ncere vnto idead hdte ,he (hall renew his Na^iritefbtp^ thus:
firft he fhall fhaue hit head : fecondly,he (hall offer vp fa*
enfices. Thefe facrifices were two Turtles ox twoyong Pige»
ons, and a Lambe ofthe fir/! year e. One of Turtles or Pigeons
was to be offered for a finne- offering, the other for a burnt
offering 5 and the Lambe for a tretyaffe offering. This you
hzuzverf 9,10, n,i2.
The fi ft branch is : When a Nazahte (hall haue fulfil-
led the vow of his N±*Arite[hip> foure things are ro be per-
formed 5 three of them by the Nazintejhc fourth by the
Priefl : Firft, the NawiteftiiW offer vp certaine facrifices,
verf. 1 4, 1 5,16,17. Secondly, he fazllfbauehis head, verf
1 8. Thirdly, he fiiall burne the haire of his head in the fire
which is vnder one of the facrifices^ verf. \%. Fourthly,
the Priefl (hall take cerr,aihe parts of thefaenfice^nd fhall
mue
A M O S. Z. II. 171
wave them for a wane offering before the Lord, verj.x r>,10.
1 haue giuen you the/*** of th: Nitrite in flue branches.
it b the Aw, ro the obferuance thereof the Naztntes in
my text were obliged. Iraifedvp of your yengmen for Na-
^irttes.
Nitrites'] You now fee wf)3t they are. They were
yong menconfecraredtofhc ffudieofrhe word cf God,
and trained vp therevnro,cuen from their childhood, wi-
der a feuere difciplinc,and an auftcre courfeof life, tha^at
lengrh they might be able to goe before the people, as
well by foundries of dolirtne , as by the example of a good
hfe.
Ir.iifedvp ofyourfonntsfor Prophet s.and of jour yong men
for Nitrites.] Prophets, 3nd Nitrites. Some haue put
this difference bcuveene them: that the Prophets indeed
caught the people the law of God, and v\irball foretold
things to come : whereas the NazJr$:es did only teach the
Jaw. Be it fo or otherwifej the meaning of my text is
this. God would haue the nvnifterieofhis wordtobeor-
drnarie,and pcrpetuall, among the Jfradites, and for that
end, he gaue them Prophets or' their formes, men of riper
yeares; and Nitrites of their yong men >vho were robe
trained vp in Scholes among them, there to be fitted for
the holy minifterie. Such is- the bleiTing (and it h a very
great one) which is here mentioned to haue bin beftowed
by the Lord vpon Ifracl. It is (as I faid in the beginning
of this exercife) it is the doctrine of the fincere worlhip of
Cod, and of eternall faluation,togitherwith the freevfe
and paffoge thereof: or, if you will, it is the ordinarie
minifteric of the word. The doctrine which hence I
would commend vnto you, I deliuer in this pofition ;
The miwfterie of the word of God freely exercifed in any
nation , is to that nation a bleffmg of an intflimable
value,
I needc not be long in the proofe of this truth ; you al-
ready gtue your,atTent vnto it. The word of God,ics a
leweH, then which nothing is more precious, vnto which
any
i72, The XVI. Lectvre.
any thing clfe compared is but drofTe 5 by which any thing
elfe try ed is found lighter then vanitie : its a trumpet, whcr-
by we are called from the flippery paths of finne into the
way of Godlineile. Its a lampe vnto our feete, its a light
g Matth.^ vnto our paths,?/*/. 119. 105. Its the l foode of our foulesj
i.«A-4.4. byiteurfoulesdoliue,Z>«tf.8.3. Its ***& ^^f^.i.Pet.
jerem. i %.\6. 1.23. incorruptible feede. Seede committed to the earth,
fo\/'* "* taketh roote, growech vp,blolIbmeth, and beareth fruit.
■ ¥-ch[°H9 So is it with the word of God, If khz fowen in your hearts,
»^/. i*'*& and there take r**r *,k will grew vp, blefme,znd beare fruit
vnto cternall life. In which refped S. lames ,chap. i. ai.
calls it wvw *&;*?, an engrafted word; engrafted in your
hearts,able to faueyourfoules.
Sith the word of God is fuch, doth it not follow of ne-
ceffitie, that the mimfierie of it, freely exercifed in any Na-
tion, will betothatNationablefEngofanineftimable va-
lue? Can it be denyed? The Prophet E(aj,chap.$i.y9
with admiration auoucheth it : How beaut if uH vpon the
h 2Uham 1.15. mount aines are the * feete ofhimfhat brw get h good tidings ,t hat
publijheth peace > that bringeth good tidings oj good, that pubis*
Jheth faluatiou, that faith vnto Zion , Thy God retgnethf
S.Paul is Co rcfolued vpon the certainty of this truth, that
Rom. 1 o. 1 5. he refumeth the words of the Prophet. How
beautiful? are the feete of them yth at preach the Gojpell of peace,
and bring glad tidings of good things ?
Conferee wethefc two pIaces,one with the other3that of
£fajy with this of Paul, and we fhail behold a heape of
bleflings fhowring downc vpon them,to whom God fen-
deth the minifters of his Gcjpell 5 for they bring with
them the word offaluation,thedo&rine of peace, the do-
ctrine of good things ; and the dodrine of the kjngdome.
Such is the 60 fret of Cbrift.
Firft, it is the word offaluation. The Gojpell of Chrssl is
called the word of faluation, firft,becaufe it is the power of
god vnto faluation, as S. Paul fpeaketh Rom. 1. 1 6, It is the
fower of God vnto falu at ten, that is, it is the iaftrumentof
the power of god j or it is the powerful inftrument ofgod,
vvhich
Amos. 2. n. 273
vvbich he vfeth to bring men vnto falnation. And fecond-
ly, becaufe itteacheth vs concerning the author of our SaA
*4iion>zuzn Chrift JefltS.
An Angelloi the Lord appeared vnto lofepk in a dreame,
and faith vnto him : lofeph, the fonne ofDautd, fearc not
to take vnto thee Mary thy wife, for that which is concer-
ned in her, is of the Holy Ghoft : And fhe (hall bring forth
a ftnne, and thou ibalt call his name l Iefm ; for he (ha!l i L^ljiw
fane his people from their/JW/, Matth.i.zi. He (hall /fete
his ^0/^3thatis,he (liall be their Sauiour.
Iefmy he is the S amour of his people, merito, & efficaci.t,
by *»«■*> and by effcacte. By w? nr 5 becaufe he bath by his
death purchafed for his people, /ir all the elccl,the rermffian
of their finnes, and the donatio a of the holy Spirir, and Ife
tt email. And by efficacie 5 becaufe by the Holy Spirit, and
by the preaching of the Goftell, he worketh in rhe eUch
true faith, by which they doe not onely lay hold on the
merit of Chrift in the promife of the Qofpell, bur alfo
they ftudic to ferue God according to his holy comrnande-
tnents.
An Angell of the Lord relating the natiuirj'c of ChriH
vnto the Shepheards, Lul^ 1.-10,1 1, faith vnto them. Frare
not .Tor J bring you glad tidings of great ioylphich [ball be to all
people. For vnto you is borne this day,in the Citie ofDamd, a
Sauiour, which is Chrift the Lord. Vnto you is borne a Saui-
•ur: where you haue, what you are tobeleeueofthe Na-
tiuitie of Chrift. He is borne a Sauiour vnto jcu. Vnto ycu •
not onely to thofe fliepheards, to whom this AngcUQ$ the
£<Wfpeakes the words 5 but vcitoyou. Vnto you: not only
to Peter afid Taul and fome other of Chnfts A po Hies and
Difcples ofold;but vntojw*, vnioyou : vnto euery one of
you in particular, and vnto me. When I heare the Angels
words, Chrift is borne a Sauiour vnto you, I apply them vn-
to my felfe,and fay, Chrift U borne a Sasticnr vnto me. In
this perfwvaiion and confidence I reft,3ndfay with S.Paul,
Gal. l.lo. I Hue, yet not I now, but Chrift liueth in me, and
that life nhizh I now Hue in the ftefh, I hue by the faith of the
Sonne
274 The XVI. Lec tv re.
Sonne ofGodywho lotted me^andgane himfelfe for me. £hrifl
is borne a Sauiour vnto me.
Peter filled with the Holj Ghoft fcales this truth, AB<+.
1 2 . There u no Salvation in any ot her ,ihen in the name of
left** Ciraft of Nazareth. There is m other name vnder
Heave n gwen among men, whereby we m»ft be fauedjhen the
name oi'lefits Chrtft of Nazareth. Againe ^#. 15,11. he
profeifeih it: We beleette^thsLt through the grace of the Lord
lefus ChriftjtefbatlbefkHed.lt muft be our £*/<?*/* too, if we
will btfaaed^e.we in particular mu ft beleeuey that through
the £w<? of the Zm* /*/«, we fhall be fatted. We (hall be
/**;*/ Whats that? It is in S.Paxls phrafe, we (hall be
made aliue, i.£V. j 5. 2 2* t^/ i» /4^w all dye, fo in Chrtft
{ball all be made altue.
Sc vfuftine Ep. 157. which is to Optatw, doth thus illus-
trate it : Stent in regno mortis nemofme Adamt it a tn regno vita
nemo fine Qhrtfto : As in the kingdome of death there is no
man without Adam, fo in the kingdome of life, there is no
man wirhout Chrtft : as by Adam all men were made vn-
righteous,fo by fori/} are all men made righteous -.fiemper
Adam omnes mart ales in poena {atli funt filij feculis it a & per
Chrtft um omnes immer tales in gratia fiunt filij T^ei : As by A-
dam, all men *w0rM#inpuniftiment,were madetfae/<>»«*xof
this world : ib by Chrtft all men immortallin grace are made
the fonnesoi God.
Thus haue 1 prooued vnto you, that the GofrellofChrift
is the word of Salvation, as well becaufe it is the power of (/id
vnto Sanation, as alfo becaufe it teacheth vs of the author of
our Saluation.
Secondly, it is the doftrine of 'Peace. The gofteHof
Chrift is called the doElrine of peace, becaufe the minifters
of the GofpeV do publifh and preach 'Peace. This Peace
which they pubJifli and preach is threefold ;
CGod and man,
Bctweene <xMan and man.
(_Man and himfelfe.
Firff,
A M O S. 2. II.
75
Firft, they preach Peace bctwcene god and man : t hat
Teacc, which C&ri/? barn procured vs by the blood of his
Crojfe9fi/of.i.2o. fnv\hichrefpecl he is called our Peace,
Ephefi. i4.For in bim hath ^/reconciled vs vnto btmfdfi$
2.Cor.5.i$.
Secondly, they preach Peace bctweene man and man%
They exhort you with the Apoftle,tfew. 1 2.18. If it bepojfj.
ble:as much as lyeth in j/0u,haue peace with all wf »,and 2 . C or.
13. 11. "Be of one minde^liuetnTeace, Uuein/V^andthe
God of Peace fhalJ be with you.
Thirdly, they preach peace betwe«ne man and himfeife .-
betwcene man and his owne confcience.lt is that Peac *,where-
of we read, Pfal I 1 9. 1 65. great Peace battethej which lone
thy Law, O Lord, and nothing fb. ill offend them ; they fhall
haue no (tumbling blocke laid in their uayes: though
outwardly they be atfaulted by aduerfiriejCrotfes and trou-
bles, yet within they are quiet : they hauc the Peace otcon-
fcunct 5 they are at Peace with rhemfelues.
From this threefold peace publifned and preached by
themiaifters of the gefpell of Chrifi3xht Gojpell of ChnU
may well be called, thedoBrine of "Peace.
T hirdly ,it is the docliine of good things. "The Go/pell of
Chrifl is called the doSlrine of good things. Of good things j
The name of Gojpell in the Greeks tongue imports as
much. The Greckes call it tvtyyiuop 5 the word fignifieth
a good mefagei that is, a happy, and a ioyfull menage of
good things.
What elfe I pray you is ivsLy/ihtor, that, which you call
the Gojpellybuz aceleftiall doftrine,\\hich God firft reuea-
led in Paradice, afterward published by the Patriarches
and TVeptojjfliadowed cut infachfices and ceremonies ,and
lattofallaccomplifhedby his only begotten Sonne t God
who is onely good, yea, is gooJines it felfe, is rhe author of
the Gojpell, and therefore the Gtfpell muft reeds brings ith
it a metlage of good things. The mellage it bringeth is this*,
that mankinds is redeemed by the dear h of C6r//?,rhe on-
ly begotten Sonne ofgod^ou: Meffifa and Sauiomrjta whom
is
The XVL Lectvre.
is promifedand preached to all that truly beleeu e in him,
perfect deliueracce from flnne, death, and the euerlasling
curfe. Could there be any more happy or welcom tidings
to mankinde, then this was I Out ot doubt the Gofpell of
Chrifl is the dotlrine of good things.
Fourthly, it is the dotlrine of the Kingdome. The Gofpell
of Chri/l is t he doctrine of the Kingdome. Its fo Called, £»£.
4.43. where Chrifi faith of himfelfe, Imvft preach the king-
dome of God to other Cities alfo. So is it, Mark, 1.14. there
the Euatigetifl faith of Chrifl, that he preached the kif^om
of God in Galilee. This Kingdome is twofold j of tjracet
and of Glory : of Grace here on earth, and of glory here-
after in Heauen. Of grace here : here Chrifl reigneth m
the foules of the faithfull by his word and holy Spirit.
Of glory hereafter? when Chrisl (hall haue deliuered vp
the Ktngdome to God the Father, as Saint Paul fpeakecb,
I.Or.15.24.
If fo it be : if the Gojpell of Chrifl be the word cf Salva-
tion : if it be the dotlrine of Teace^ of Peace betweene God
and man, betweene man and mant betweene man and him-
felfe: if it be the dotlrine of good thingstof our deliuerance
from fmne^ from death,and from the curfe of the Law : if it
be the dotlrine of the Kingdome 5 the Kingdome ofgrace,SLhd
the Kingdome of glory . thenmuft it be granted,that the
CMini&ers of the Gojpell do bring with them bleffings of
an inefiimable value. And fuch is my doctrine $
The mimflerie of the word of God freely exercijed in any
nation 9 is to that nation a bleffing of an ineflimable
value.
The vfe hereof concerneth the Mmiflers of the Cjefpell,
and their auditors. Fir(t,the Miniflers of the Gospell.They
m3y here be put in mirule of their durie,w hlch is willingly
and cheerefully to preach the Gejpeli.Thh their dutie may
be called a debt. SSPaul calls it \o,Rom. 1.14,1$. I am deb-
tor both to the Cjrcclans and to the Barbarians, loth to the wife
msntand to the vnwife. Therefore as mac h as in me is J am rea-
dy to f reach the Gssfsll to yon alfo that are at Rome. S. Pant
(you
Amos. i. n. 2.77
(you fee) acknowledged! a ^£f, and makes a confcience
of difcharging it. The obligation or bond whereby he
was made a defter was bis Apoflolicall calling : his debt was,
to preach the Gojpe/I: the perlbnsto whom he was indebted,
were G^eekes and Barbarians, the wife and the vnwife. His
good confcience to difcbargehis debt, appeareth in hs
readioelleto doc it: I amreadj^asmnch annme is,topreach
the GofyeB.
S. Paul maybcvnto vs a pattcrne of imitation. We
alfo mu ft acknowledge a debt, and muft make a confcience of
difcharging it. The obligation or bond thereby we are
made debtors is our mimfltriaU calling. Our debt is, to
preach the Gojpill. The perfons to whom we are indebted,
are our cxme flocks ,oux owne people>the people ouer whom
the Lord hath made vs ouer foers. Our good confcience to
difchargc our debt will appearein our readineire to doe ir.
I, and euery other mimfter of the Gofpell muft fay , as S.Paul
doth, lam ready, as much as in me is yto preach the Gofpell to
you. So farre forth as God fhall permit and make way for
difcharge, lam ready to preach the Gofpeff to you. Nothing
hath hitherto,or (hall hereafter with hold me from paying
you this debt, but onely the impediments which the Lord
obiedeth.
Secondly, the vfc of my doctrine conccrnech yw,who
are the hearers of t he word. You aJfom3y here be put in
roinde of your dutie, which is patiently and attentiuely to
heare the word preached. Of your readineire in this be-
halfe I fhould not doubt, if you would but remember
what an vnvaluable trcafure it is,wbich we bring vnto you.
Is it not the n>or d of S aluation, the Sal nation of y out foulest
Is i: not your peace inward, and outward,)' our peace with
God, your peace with man, your peace with your ownc
confidences ? Is it not the dollrinc of good things, your deli-
uerance from finne,from death,and from the curfe of the
Law? Is it not the publication of the Kingdome of god,
his kingdome of grace , wherein jou now may liue, th3
hereafter; on may liuc in the Kingdome of glorj ? Is it not
T eucnt
' /
278 The XVI. Lectvre.
euen thus ? Can it be denyed ?
Beloued in the Lord, the Lord who raifed vpvnto the
ten Tribes of Ifrael of their femes for Prophets , and of
thekyong men for Na^rites, he raifcth vp vnto you of
yourfonoes ftdiniftcrs, Prophets, and T^rW/.andofyour
yong men , fuch as may be trayned vp and fitted in the
Schoks of the Prophets t in our NamhsjxL our Vniuerfities
for a prefent fupply, when God jfhaJi be pJeafed toremoue
from you, thofe which haue laboured among you; and are
ouer you in the Lord.
Its an admirable and a gracious difpenfation from God,
to fpeake vnto manjnotin his owne perfon&ud by the voice
k E**/.io.i85of hk^ thundering* and lightnings, qi with the noyfe of a
*p. rr«w/><?/,ashedid vpon Mount Sinaijnhen hegauetheZ^w
(for then fliould we runne away, and cry vnto Mofes> or
fome other feruant of God^Speake thou with vs>andwe will
he Are : but let not God fpeake with vsjefl we dye) but by Do «
&ors,Paflors,znd other Mmiflers, men of our own nature,
fledi of ourflwfh,& bones of our bones,men fubieft to the
I ?tms $, 17. feme xf>*JP9ns* whereto we arc. Admirable and gracious is
this difpenfation.
God thus borrpwing,and vfing the tongues of men to
fpeake vnto menjdoth it quafi impcrans>non ejUJifimcndicanS)
(as 2?<?r«Wfpeakech iSVrw.5,vpon the Canticles) he doth ic
not begging,but commanding : and in that he doth \tjndul-
gentia e/f^non indigent ia 5 ic 'is not from any want in himfelfe,
* but it is from his indulgence and fauour vnto vs : and in do-
ing it non efficaciam quant, fedcongruentiam> he feekes not
any (trengthtohis owne words3but congruence and pro-
portion to our infirmities? Its eucn fo. For we were not
able to beare the glory of that Afaieflie,if it dkl not in
fome fort hide and temper it felfe vnder thefe earthly in-
ftruments.
Now therefore when we take the counfels of God from
the lips of our fonnes, and of our yong msnftom the lips of
our Brethrenfrom the lips of the Mir.ifters of thc»wW of
G^;wemayfayofthcm,asthe men of Lijlra once faidof
Paul
Amos. 2. 1 1. iy$
Psml and rBarnabxi , but renouncing the idolatry of rhe
fpeacb, Aft . 1 4. 1 1 . Cjod is come downe to vs it, the lik/nejfe of
wen. God is he that fpeaketh from aboue, that bletfeth
and curfeth, tflat binderh and loofetbjihat ex!;orteth and
dehorteth by the mouth of his Minivers.
For this refpeel and relations fakebetwecne God and his
IJWivifterf, v\bom it hath pleafcd him to di'gniMe and ho-
nourin fome fort with the reprefentaticn of his owneper-
fonvpon earth, they haue euer heretofore bin holdcnin
very reucrend eflimation. Such \va* the eflim?.tion hol-
den of S. Paul by the G*l*tim. S. Paul himfelfe confef-
feth if,(7«/.4. 14,1 5. * here he beares them record,that al-
beit through infirmirie of the flejh, he preached the Gofpell
vntothem at the firft, yet they defpifed him not ^orreif tied
him, but rccemed him as an AngeifofGod,cuen as r^hrifi fe-
tus : yea, that if ft had bin poflibJe (Nature and the Law
forbidding it) they v\ ould haue plucked out their ovvne eyes,
and giuen thzm to him.
But why fpeake I of thereuerend regard giuen to Saint
Pan/, or to any other the Mmtftersofthc word of God in
theprimitiue times of the Church ? Lookeyebut to the
dayesof late, tothedayes of your Fathers; and you will
fee them in very high cflccme. 7 hen^thcughyour Priefrs,
were but Ltgnei facer dotes, wooden priefrs,prk(hof 'Baby-
lon, that were your leaders and your guides , you highly
honoured them. Youbeftowedvpon them your e arcings,
and your fro»tlets,y our lands and reuenewes to maintame
them in their Coxents^nA Cloyftcrs. To euery Fryer that
drew you afideto confeife you,you fubmitted your felues,
with Pater mem estu, you are my Father.myghoftly Father.
So farrewere y oufrom defpi [fag or resetting then 1 ,that yce
receiued them as Angels of Ged , yea as Chrtft /ejus h\m-
felfe. Such honour had the Priefis in your fore-fathers
dayes.
No maruaile,will fome fay. For then Re/igion had ea-
ten vp Policie , the Church had deuoured the Common-
wetlth, Cloyftersveis richer in treafure,then Kings houfet,
T 1 all
-i:
• ; i.
fcr -
DWB
H
m&mtjkm mi
A MO S. Z. II. z8i
beftowcd j you may call it an affeneration. Its propounded
by way of queftion,w herein you may obferue,
Who moues the queftion.
To wbomit is moiicd, and
What the qttefiion is.
The Lord is he,that moues the cjutfliony the children of
Jfratl arc they to v\ horn the queftion is moued : the qneftton
is,/' it n9t ***** ibn* ? It it not euen thus, oje children of Ifrael9
faith the Lord t
Neither the timejnor your patience will giue way to the
fcucrall handling of thefe particulars : nor is there any
needeofenlargmentjthe words are fo plaine and wirhout
obfeuritie. The queflion is vehement, it vrgeth the Ifrmtm
lite Si it calls their consciences to witnes.
// it not enen thus J ye children of Ifrael, faith the Lord ?
Say,0 yc ckildrenvflfraels haue 1 not done fo and fo for
you? Haue I not beltowed fuch and fuch benefits vpon
you i Can any of you denie it ? Vtiqt nemo, faith Rupcrtus:
therms none of you can be fo impudent as to denie it. /,the
Lord, who deftroyed the Amor'ite before you and for your
fake ; I, vs ho brought you vp out of the land o£*s£gypt,
and led you forty jeares through thciAildernetfejto pof-
felTe the land of the Amorites • /, euen /, alfo raifed vp of
your fonnes for Trophets, and of your yang men for Nit-
rites. Is it not euen that, Oyee children oflfracl? /^he Lord,
as ke you the queftion, // it not thus ?
The points ofdodrine from hence to be collected are
diucrs ;
i . god will haue the bleffmgs and benefits which he bc-
ftoweth vpon vs.euer to be had in remembrance.
l. We muft acknowledge, that whatfoeucr^W vtc
haue,we haue it from the Lord.
3 . The bleffmgs which God beftoweth vpon vs,are no-
thing inferiour to thofe he bed owed vpon the Ifraelites.
I make this plaine by a briefe collation of the bleflings
beftowed by the Lord vpon them and vs.
The Lord brought Ifnetou t of v£gj pt} the houfe cfbon-
T 3 isgu
zSz The XVL Lectvre.
dage,mth a mighty hand^and he oucrthrew Pharaoh in the
redfia : the fame Lord hath deliuered vs from as great a
bondage, hath freed vs from the houfiotHell, and hath
fpoyled that infernal! <!> harao b, ihe Dem/i.
The Lord gaue vnto the Ifraeli tes the land of the Amo-
rues for their pcilcffionj when he had driuen out the Amo~
ritcs from before their face : the fame Lord hath giuen vs
a good land for our poflellion , and hath from out our
Churches espulfed the fpirituali Amor'ite^Antichrtft^BakMm
of "Rome.
The Lord raifed vp vnto Ifrael of their fonnes for^r*-
pheu : the fame Lord hath raifed vp vnto vs of our fonnes
for Prophets 5 he giues vsorthodoxall and found interpre-
ters of his holy word,and Taftors^io declare vnto vs, what
his facred- will is.
The Lord raifed vp vnto Ifrael of their vong men for Na-
Writes : the fame Lord hath giuen vs Schooles and Nurferies
of good literature for the trayning vp of our yong menl as
Na^iritcs, in knowledge and in piety 5 yea, he hath giuen
vs N<apoTcr, one moll holy Nazirite, euen Chrisl Jefw 5
in whom he maketh vs all N*£*&t&\ that is^ Nazirites,
that is, C&r//?/*»/,fan<5tifying vs by his Holy Spirit in Bap-
tifme, wherein wepromifed to forfakcthe £><?»/7/,and ail-bis
workes, and to giue vp our felues wboly to the obedience
and feruice of our Lord and Sauiour Uftu Cbrifl.
H&c frequenter & ferio cogitemtu ft aires. Dcarely be-
Joued, let vs frequently &feriouflythinke of thefe things.
Sofliallwethemoreefteeme Gods benefits beltowedvpon
vs,and fhalltheletfeabufetheni.and/hall the longer
enioy them. Which GWofhisinfiniremcr-
cy grant vnto vs through lefiu
Chrift our Lndl
Th
z83
The XVII.Lectvre.
AMOS i. 12.
Bupjeegmetke'Nazimcs mnetadrinke, And com-
mwnded the Prophecsjiywg, Prophetic not.
I
N this propheticall Sermon written by vAmos concer-
ning the Ifrawh -v. 1 hauc hererofoie in my eight Lec-
ure vpon thii Chapter > obferued foure principal!
parrs 5
A Reprthcnjien.
An Enumeration,
An ExprtbttioV) and
A Comminution.
The firft is, a reproofe oflfrae/ifor C\tmc}verf. 6. 7, 8,
The fccond,a recitaffpf the benefits which God hath be-
llowed vpon #r<*r /, verf. 9. 1 o. 1 1.
The third, a tnyting of I/rael mth their vntbankeful-
nefle,w£i2.
The fourth frthreatningox 'punifbment to befall them,from
the 1 3 . verfe, to the end of the Chapter.
Of the two former, the Reprehenfion and the Enumera-
tion, you haueatfundry times alreadie heard. Now are we
to proceed to the Exprobation, conteincd in the words at
this time read vnto you.
For our eafier vndcrftanding whereof, we are to caft
backeaneyevpon thofe benefits v\hicb in the precedent
vcrfes arc mentioned to hauc beenc beftowed by the Lord
vpon his people /(raei. They were either Corpora/! or Spi-
T 4 ritHAlt*
»
284
Kqfit
bt-Mbertut
Magnus*
The XVII. Lectvre.
o BAbingtQn in
T^m.6.
d Harmon, in
4 lib. M ofes.
rituad. Corpora^ 2S the definition of the Amor it a before
the Ifrae/ites, and for rheir fakes, verf. 9. their de/inerana
out of Egypt* their protection and preferuar ion in the wil-
demfjfe for fortiejeares together, that at length they might
potfelfe the land of the Jimorite, verf, 10. And Spiritually
as the doctrine of the fincere vorfiip of God,and of eternall
faluation, together with the freevfe and patfage thereof^
exprellcd,?*r/: 1 1 . by the raifing vp of their jonncs for Pro-
fbcts • and oftheir^<7^ men for Nazirites.
Thefe were very great bent fits \ and worthy all thankfull
acknowledgement. But the people of lfrael> were fo farre
from giuingthankes for them, that they a vilely c deemed
them, and too too contemptuoufly rejected them. This
appeared in this 12. verfe, which I therefore call an Ex-
probration, an vpbr aiding, or twjtmg of ffrael, with the foul-
nelle of their b ingratitude. Two things, here are Jaid vnto
their charge : one isy Thtxt foBiciting the Nazintes to bi eake
their vow. The other is their hindering the Prophets in the
execution of their function. The firft in thefe words, jet
gaue the Nazirites nine to drinke, Tbefecond in thefe, yee
commannded the ProphetSj/Syiirg Pr ophecie not. Of thefe
in their order.
The firft is, their folltciting the Nazirites to breake their vow:
Te gaue the Nazarites nine to drinke.
Of the name of Nazirites, and of their inftitufion, I
fpake in my laft exercifeout of this place. I will not now
fpendtimevpon the repetition of thar, I then deliucrcd.
It (hall fuffice, if I adde but a word or tw o for the further
illuftration thereof.
Thec Nazirites had their nameof iW&4r, which figni-
fieth tofeparate. They were yong men, feparate from rhe
ordinariecourfeofmen, and bound to a certaine peculiar
courfe and profeflion of life. They were Ecclefia ornamen-
ta,fzyxhd Ca/viny ornaments of the Chnreh,zod God would
in them, as in a glade make his honor and glorie in fomc
fort to appeare. T hey were, quajiprettefigemm^to (hine as
rich lcwehamongthepeoplc of God. They wciCyUnqMm
ftgntferi.
A M O S. 1. 11. 285
Jiantfert) antefguani, & duces, as (tandard- bearers, ring- Jea-
ders3and chiefetaincs to (hew the way of diuine worfhip vn-
to others.
Singular was the honor and dignirie of this order and
calling cANazirites. Ieremie in his Lamentations chap. 4. 7,
thus lets them forth. Her Nazirites were purer then {novo,
they wcr e whiter then milke* they were mereruddte in body then
Rubies, they were like polijbedSaphyres.
Theauthor of this order and calling is God. This appea-
retb by the verfenext before my text. There the Lord hath
fayd, I haue raifedvp ofyouryong men for Nazirites.
The firft branch of the La^that concemeth this order
and calling is accurately defcribed; Num, 6. 7,4. JVhofocuer
(ball vow the vow of a Nazirite , hefhallabfteinefiom wine and
ftrong drinke, he (ball dnnke no vineger of wine, or vineger of
firongeirmkeynrither /ball he drinke any liquor of grapes , nor
eate moifi l grapes, nor dried, idllthe dayes of his Naziritefhip
fhaUhe eate nothing that is made of the vine tree from the ker-
nels euen to the hu*k*»
Thefe Nazirites for the time of their NazMtejMp were
to apply themfelues wholy to the ftudie of chela w of God,
and thcrfore was abftinence from wine and ftaeng drinke en-
ioynedthcm. God would haue them refrainc all things
that might trouble the braine, flirfevp In ft, and make them
vnfitly difpofed for fo holy * ftudie : of which fort are wine
and ftrong drinke,
Satomonfo accounts of themyTrov. 20. 1. For there he
faith> Wine is a mocker, ftrong drinke is raging, and whofoeuer
is deceiued thereby is not wife. Salomons Mother doth like-
wife fo account of them, Prov. 31.4. There hercounfaile
to her fonne is : It is not for Kings, O Lemuel, it is not for
Kings to drinke wine, nor for Princes to drinke ftrong drmke :
left the j bcingdrunken, forget the Law, andperuert the iudge-
ment of any of the ajflitted. For this caufe alio were the Prieftt
forbidden wine, when they were to goe into the tabernacle
of the Congrcgat ion, and that vpcnpaine of death. The
prohibition is,Levit. 10. p. There thus faith the Lord to
Aaron 3
2.86 The XVIL Lectvre.
Aaron 5 Doe not drinke wine, nor flrong drink* ^ thou nor thy
fonnes with thee, when jeegoe into the Tabernacle of the Congre-
gation, left je die. It/haSbe aftatute for euer throughout jour
generations. Hitherto I izfexrtlhzt, Ex ech. 44. 21. Nofriefi
/ball drir.ke wine, when he enter eth into the inner court.
From the places now alledgedarifeth this pofition:
So brie tie U a virtue fit for all men, but efprcially for Mini*
fters of the word and Sacraments. Efpecially for Mini'
fieri. The reafons are :
Firft, it is not for Minifters to fpeakefoolifiily, or to doe
any thing vndecently. Yet can they not but offend both*
inthconeandtheotber,if they fuffer themfelues to be o-
uercome with Twilling of *ine or ftrongdrink*.
Secondly, it is for Mmijlers, to be vigilant in their voca-
tions; to be diligent in their minifteriall imployments, m
reading, in ftudie, in meditation, to be deuout in their
praiers vnto God for themfelues & the peoplc,ouer whom
God hath made them ouerfeers ; to handle the word of
Jifcrcuerently, and to difpenfe it in due fcafonto cuery
weary foule. Yet muft they needs failein the performance
of thefe duties, if they giue themfelues to the drinking of
r.'ine and flrong drink*.
Here may all that ferue at the z^Uar be admcniflicd,
cuermoreto be mindfull of their calling, and of the hatred
which God hath of exceftein men deuouted to his feruice,
abouc all others;asa]foofthefearcfu!liudgcment,that will
in the end without all faile enfue. For if of all it be true, that
the drunkard fhal neuer enter into the kingdeme </GW( which
you know to be true, and the holy Spirit hath pa/fed it for
a truth, 1. Cor. 6 jo.) then muft it needs be fealed vp in
the conference of any Mw/fter, that a iMinifler through
hisexedfein drinking caufing the holy things of God to
be defpifed , (hall neucr, neuer come within the gatesjof that
eternal! ioy, but in ft eadt hereof fliallreape rhe reward of
his finne in cuerlafting torments, both of bodie and foule.
Bat this by the way.
The thing wherewith the Ifraelitcs in my text ftand
charged,
Amos. z. iz.
i87
charged, is, their giuing the Nazjrites w ineto drinke. The
Ifraelites knew full well, that icwa* the peremptorie man*
date andexpreflecommsndement of the L§rd, that the
Nazirites fhould abftcinefrcm vine, ?nd ftrong drinke .- yet
did they contrary thereunto giuernto the Nezjrites wine
to drinke.
Gaue they the Naziriteswinz to drinke: was this fuch
an of7ence,that God fhould take difpleafure at it r To vvha:
end then ferues the precepc of giuing wine to him, rhat-Ts
readietoperilh through the anxietie and bitrernetfe of his
minde, that thereby he may bechearedand comforted?
The precept is, Prov. 31,6. Qine ftrongdrir.ke vnto him tb*it
is readie to peri/hy and vine vnto thofe that be ofher.me hearts.
Let him drtnke, and forget bit ponertie. andretrtembtr bis W-
ferj no more. In vaine were this precept, were the drinking
of ww* an offence, whereat god fhould take difpleafure.
And iS./Wdoth amiife,i. Ttm. 5 .2 s.to wifn him t*tM*t$
no longer water, but to vfe a little vine for bis ftomaches fikf\
and bit often infirmities ; if the drinking of vine be an cf-
fence. If the drinking of vine be an offence, why doth the
fame Apoftle tell the Romans, chap* 14. 17. rhat the kjxg-
dome of God cenjisteth net tnmeate And drinke .thereby fining
them libertie, not onely to ^f^butalfo to drinke what they
would, cuen to drinke wine *
To this I fay : It is not of it fclfe any offences drinke vine^
or to giuc others vine to dri»ke^bat herein conlifteth the of-
fence of r he I/rae/ttes, that they gaue the N*z.irites vim to
drinke contrary to the Law of God, and his holy comman-
demenr. Tolle vtrbnm Domini \ ethberumefl vmum bibsre :
adde vtrbnm Vcmim, & vinnm exhibere ant bib ere. tamqran-
de eft nefat , ejuam adnlterinm ant i\troc\nium._ So Bre*rim\
LetthcrebCnolaw, no commandementof God again ft
the drinking of wine, and you may at your pleafure drinke
vine : But if Gods law andcommaundement be againO it,
thenfora man to drinke vim h'mfclfe , or to giue others
wine tc drink?) its as great a finne, as adutreri?, c: robbery.
Aditmin Paradifehad a law giucn him, that hee fhctfd
nor
i88 The X VII. Lkctvre.
not eate of the tree of knowledge of good and ewilJ. The
law is exprciXed, Gen. 2.17. Of the tree of knowledge of good
and emll thoujhalt not eate of it ^for in the day that thou t ate ft
thereof thottjbalt furely die. To eate an Apple was of ic
felfebutafmaJI matter ;butthe£*>* of God, whereby the
eating of the Apple was forbidden, was a matter of great
weight. The very eating of the Apple God did not much
care for : it was the obferuance of his commandcraent,and
the obedience thereunto, that he required.
.SWhadacommandement giuen him, that he fhould
goe downeto Gtfoal, and tarry there feauen dayes, till Sa-
muel lliouJd come, and direft him what to doe. The com-
mandcmentisexpreired, I.Sam. 10. 8. Thou Jhalt goe downt
before me to Gilgal, and behold, I will come downevnto thee, to
offer burnt offerings, and to facrifice facrtfees of peace offerings:
feauen day es fbalt t bout arrie, till I come to thee, and /hew thee
what thou [halt ^.According to this commandement,^*/
c 1. S.tw.13.8. went to ^'^'A and tarried there e feauen dayes according
to the fct time that Samuelh&d appoynted. The feau tilth
f rerf. 9. day a little before Sawuelcame, Soul f offered a burnt of-
g ^ftrf. 10. rjng# g As foone as he had made ao end of offering the
burnt offering, Samuel came. Saul vnderflanding thereof
. p r wentouttomeetehim,thathe might falute him. Samuel
feeing what was done, tells Saul, that he had done ^foolifi-
ly in not keeping thecommandement of the Lord his God,
which he commaunded him : and withall foretells him of
-x y r. aheauie iudgement to befall him,1 Thy kingdome JhaU net
continue. The offering of the Holocaufle or burnt offering to
the Lordy was it not of it felfe a good worke i Yet becaufe
Xw/offered it out of due time, namely before Samuel was
come, it v* as finne vnto him, and thelolle of his kingdome.
Did the Lord care for the preoccupation, or preuention of
fo little time, as if it were a matter of it felfe to be regarded I
No :it was the ob/eruance of hiscommandement, and the
obedience thereunto, that herequired.
So for my text 1 fay : The giuing the Nazirites nine to
drink* , was not otit felfe a matter that the Lord much re-
garded :
Amos. i. u. 280
garded : but it wzs the obferuance of his com ma u advent,
and the obedience thereunto, that he required. The com-
mandement 1 euen now repeated vnto you out ofNnm.6.
The fumme of it is, The Na<,*rite ihall abfteine from trine
andftrong drink*. Contrary to this comn andement, did the
Jfraehtes here giue vnto the Afa&tWrtx wine to drink: a hich
is the thing, wherewith they are here twyted, tot his fenfe:
Tegaue the Na^arites nine to drink? : in fo doing you made
proofeofyour contempt of my Law, and your difobedi-
ence thereunto. I locked you (liould haue beene thankefull
vnto mec, for beftowing fo great a benefit vpon you, as is
the order and calling oithcNaztirjtgf, for the trayning vp
ofyouryong men in pietieand religion: but you/^/?*^-
jullyou, haue repaid me withconteii.pt, and difobedience,
you haue follicited the Naz^ritcs to breake their vow and
contrary to my L2\s,yeeg*ue them wine to drin\e% The do-
clrine we are to gather from hence, is,
* "Difobedience ugainft Gods holy Uwes and commjinn-
dements^is a finne^ carefully to be ejehewed by emery
child of God.
As by the know ledge of tight we may know what darke-
**jfris,and by the know ledge of good what cnitt is, fo by the
knowledge of obedience towards God, we may know what
difobedience againft him is. OUbedience towards God 1 en-
treated in my fift Lecture vpon this Chapter.I then hand-
led this conclufion. Obedience to the commandements of the
Lord}uadutiey which the L*rd requireth to be performed by
cuerj child of bis. Whence by the Law of contraries fol-
low eth my now-concluljon 5
Difobedience againfi the comrn Andement s of the Lord,
usjtnne, which the Lord requireth to be ej chewed by
emery child of bis.
Fortheilluflrationofthis conclufion wearcto note in
man a twofold difobedience 5one in the/** * of corrnptionjhc
Other in the ft ate ofregeneratitn. difobedience in man in t he
ftate
■■ ' ■
z9o The XVII.%Lectvre.
ftatt »of corruption , isan euill cjualitie inbred in him by na-
ture,whcreby be is made of himfelfe altogether vnable and
vnv\illing to Jiue in fubie&ion vnto God3to heare his voice
to obey his will, or to doe what he commandeth. By this
di (obedience man is not able to doe any thing, but hat$
God, his word, his will, and whatfoeuer is plealing to him.
/ He euer rebels againft God, he euer refiQerh the will of
God) he euer dcfpifeth the commandements of God, and
embraceth with all his might what God forbiddeth.
How great this disobedience is, the holy Scripture doth
euideotly demonstrate, when it defcribeththe nature p£
man, his thoughtSjliiscounfailes^his affeftionsjhis dciires,
his actions in theftate of corrupt ion, and before his regene-
k H»m. 20.10. ration. vSoit calls vs k rebels, Ezecb. 2.3. impudent children^
and (life-hearted, verf. 4. Gods adust • [tries and his enemies ',
1 Epbef. ?. 6. gfaj 1 # 24. Children of1 dtffidence.andincredulitietEphef. 12.
cAof. 3 . 6. children ofwrath, ver. 3 . Children of darknejfe, Ephff. 5. 8.
Children eft he m I) euill, 1 . John, 3 . 1 o. It fay th of vs, Gen. 6.
m T•'o/;, *• * $, that euery imagination of the thoughts of our heartt is ontly
h ' ' *9' euill continually. Jc faith of vs, Job j 5. 25. that wc/lretch out
oxr hands againft God \and fir engt hen our ft lues againft the sll.
mightie. ltfa\thofvs,£phef.4 17. that rvc walk? m the va~
9 vis of our mindes ^that hauing our vnderftanding darkn&d; we
are alien At ed from the life of God \ through the ignorance that is
invs, bcaufe ofthebltndnejfecfour he arts, that asmenpaftfec*
lino , rve h. we oiusn ourfelucs ouer vnto lajcifjffufnejfe> to worke
all vncle annexe, euen rvithgreedtneffe.
Such is the difobedience that is in man, while he is in the
ft ate di corruption before he is regenerate. There is another
kind of difobedience in man,when he is in theftate of Regene-
ration. \
This difobedience is common to euery child of God,whi!e
heliueth in this wor Id, albeit in fome it be greater, in fonie
Ifjfe, as regeneration is perfetler in fome,theo in orhers.This
I rhus defcribe : difobedience m man in theftate of regenera-
tion^ an euil qualitic inbred in him by natunvvherby he is
made vnable to y ecld due fubieftion vnto God wholy on
euery
A MO S. 2. II. lc;I
euery part, v\ iih all his hcartj and all his might; or,/* to obey
his holy* ill fimply in all things, and alwayec, uithout ter-
guterfationi as neuer to decline from the rule of true obcdt-
tnce.
By this disobedience we are all made guiltie of the wrath
of God, of damnation, and ofetemall death. The co:,(i-
deration hereof made DatttdPizl. 130. 3. rociie outvnto
the Lord : If tboHj Lord, fhouldefl marks iniquities: O Lord^
who fballftands It drew from him that humble fupplication,
7^*/. 1 4 3 .2.0 Lord, £r.ter not into wdgtmtnt rriib thy [truant :
forinthjfightJhaUnomanliuingtfe iufttfied. It wrefted from
him that iamcconfeflion, P/al. 32.6 namely, that the very
godly, haue need to pray for the remiffion of their fumes.
There fpeakingofther/w^« of finnes he faith ; For this
Jhall euery one that is godly pray vnto thee . TrOTthif, for the >r-
fnijjionctfinnesy (hall euery one that is godly pray vnto thee,
O Lord. From hence is if, that our blelfedZor^, and Sam-
our IefusChnfi taught his A poilles, the moil pei feci Chri-
ftians that euer were,and therefore the moll god Jy, to pray
for remiffton of their finnes.
This difobedience, which as yet refideth in vs, in the
beftofvs,S.PW elegantly defcribeth, 7y»,7. 14. where
tbushefpeakethinhisowneperfonas a man regenerate:
we know that the U/v isjpirituaiiibut lam carnal/fold vndcr fin,
n For that which I doe, fallow not: for what I would, that doe I n % m. 17.1;,
not ^but what 1 hate, that doe L ° If then I doe that which I ° V<rf.\*.
wonld not , / confentvnto the law, that it is good. P Now then, P ,€f- ■*«
it is no more Itthat die it, butfinne, that dwellcth in me, R For ^ "''
I know that in me ( that is,*« myflffh ) dwellcth no good thing.
For to Willis prefent wit b me : bsst how to per forme tbxt which is
good, I find not. r For the good that I would, I doe not : bht the r Ferfx g.
euillthat I would not 3 that I doe, &c.
I am not ignorant, that the Pelagians of old, and diuerfe
Oclate, as Erafmus,Ockinw, Caftellto, Fauftus, Socmus the
Samofatenian, Ucobm Armwm&v& their adherent- doe af-
firm e, that S./^*/fpeak eth thefe words, not of himfelfc,
zsumriregenerate, but doth in them defcribca man tbit
Is
i9i The XVIL Lectvre.
is zprophane ^incontinent yfenfuall,vnregcner ate, or doth de-
fer i be the nature of man after his fall, what and how much
he is able to doe without the grace of God.
This their opinion is erroneous. The truth \s> that S.
Pantm the place alledgcd,fpeaketh not of any other but of
him[elfey not as he was in Pharifaifme , vnder the law 5 but as
he was now, when he wrote this Epiftle, in the (late of
grace, a man regenerate. This great combate in S. 7W,
f tyiM.7.t;. now regenerate 5 bet weene the f law of his minde,znd the law
t Ferf. 22,. 2$. 0f his members , betweene the c law of God and the law of
u J^r/I 21. #""> betweene the "wWman and the 0*/aw^, betweene
x Vetf. 1 8. the *flefi zrAfyirit, doth clearely fhew,that the holieft man
liuinghath atinclure of dtfobedience againft the Lord his
God. This is the fecond kind of dtfobedience, which I noted
to be in man, as he is in the fiat e of regeneration.-and ferutth
for theilluftration of my propounded doclrine,which was,
Dtfobedience againft Gods holy Irwes and commaunde*
merits js afinne9which the Lord requireth to be cf chert ed
by euery child of his.
T>if obedience y not onely that, which is in euery man that
is yet in the flat e of corruption, but that other too, which is
incident to the truely regenerate, is ajinne carefully to be ef-
chevved by euery child of God. Euery child of God fliould
bevnwiliingto difpleafeGod : and what can more dif-
pleafe him then difobedience ?
Dif obedience ! Gods curfe is vpon it. The curfe is, Pfal.
1 1 9 21. Maleditti, qui declinant a m and at is tuis 5 curfed are
they that doe crre from thy commaundements. Afaledicli,
a Deofciticet, Curfed of God are all they, of what eftate or
condition foeuer they are, that doe erre, in their life and
conuerfation, from his commaundements, which he hath
prefcribed asfootfteps and paths for men to tread in. Cur-
fed are they that doe erre, he faith not, they that haue erred;
for they that haue erred, may haue repented $ but curfed are
they that doe erre from thy commaundements.
And here by erring we vnderftand, not, euery offence in-
differently,
MOS, 2. 12.
*9)
differently, but an vnbridled licence to offend s we vnder-
ftand, not every (Up, but a falling away from God. We vn-
derftand, not nurj difobedience, of ignorance,or infirmity,
but the difobediencc of pride and prcfumption. MaledicH,
Cttrfedixe they, that </**w* from thy commandements.
The like Curfeis,*Deut. If. iG.Maledtclustfui nonper.
manet iufermaKiius legis huius, nee eos opere perficit. Curfed
be he that continucth not in the words of this law to doe
them. It is cited by S. 7W, Gal. % . 10. Curfed is euerj one,
that continuetb not in all things, which are written in the Booke
of the law to doetbem. In both places the end of the Law it
poynted at. It is not $**&* > but ©e*l;<* not to much con-
templation, as ailion. for the Law was giuen, not onely to be
i&owne, but alio to^be performed : and therefore, Rom. 1.13.
it is auouched, that not the bearers of the Law are righteous
before God, but the doers of the Law (had be iuffified. The CO-
uenant of the Law requireth from vs ab[oluteobedience% In
this obedience thefc things muftconcurre according to the
tenor of the Law.
1. Itmuft be performed by onrfclues^ for the law re-
ueales not the Mediator.
2. It mu(k be MwardyZswtllzs outward, f
3 . 1 1 m u ft be perfect in parts and degrees.
4. It mud be conftant and continual 'from the firft moment
of our conception, without the lead interruption through
the whole courfe of our liues.
The leaft ;&**££? diifonant to the £»* inuolues vs in dif-
oiedience, and lay cs vs open to the Cvrfe.OMaledtftw, Cur-
Jed be be, that continueth not in all things which Are written in
the books eft be Law, to doe them.
V* vobis is no better then a Curfc, and that fliall you find
denounced to the difbbedient, Eccltu. 41. 8. Va vobis impij
Vwi qui dereliquiflis legem Akifftmi 'Jciltcet per inobedtentiam,
fiyihtsfntenimu Sum. part. t. Tit. 4, cap. 2. IVoe be vnto
you, vngodly men, which haue forfaken the law of the
mod high God, through your dtf obedience : }a vobis, woe
be vnto you* And why fo? Thereafon is added; For if
2<S>4 The XVII. Lectvre.
youincte ■* fait JbaHbefo your defrnVtien: Andifyou he borne
you fall be far ne to a curfe ; and tf 'you dte, acurfeJhaH be your
portion, V<e vobis, woe be vnto you, ye vngodly men* which
haueforfakenrfae/4»>of the tnofi high god, through your
dtfibedienee.
Is dtfibedienee thus curfcd^Thcn muft it be punifhed.
For as Dicere Dei U facer e , fo Afa/edicere Dei is malum
posnt facer e. VGod(atth ■* thing, he doth it : and ifhecurfetk
hepffuifhtfth. He curfetb dtfobedience, and therefore he p m~
ijbsth dtfobeaience.
He puniflierh it, fay th AntonUm^ three manner of wayes.
Fir(l, per affltflionem corporis, by airlifting man in his
bodic.
Secondly, per impugnationem orbie^ by fetting the whole
world againft man. and
Thirdly ,perpriv4tiofiem numinit,bj depriuing him of the
vifionotGod.
Firft,GWpunifheth difobedience,by laying afflftlion vpon
man in his bo'die. For the difobedtencc of Adam, he fayth
vnto isfdam, Gen. 3.17. MaledtHa terra m opere tno. Cur fed
be the earth for thy works, for the worke of thy tranfgreffion%
for ihyfinne, for thy fake. Cw^be the earth ofthybodie,
for thy bodit is but earth : enrfed '(hall it be, and many waies
ajfltEied. Thomes and Thiftles, dioerfe pafltons and infirmi-
ties , (hall it bring forth vnto thee. All the cmlscfi punifbment,
whereto thefe weake bodies o^6urs arc fubiec*T,£»0g*r, and
tkirft, and hrate and cold, and trauaile, and trouble^nd mtfe-
rv,and calamities and weakfnefe, and difeafet, y e*j and de<tb
too : together with that neuer-ceafing rebellion of the fit fk
agau.fi the Spirit , called in Scripture ,the Concuprfcence of the
fiefb, wh ch cleaueth faft vnto vs all our life Jongi and is the
fountaineand root of all our euill deeds, all thefe are vpon
vs for difobedience.
Secondly, God punifheth dtfobedience by fetting the whole
world againft man. For as it is Mfd. $k % 1 . Pugnabit cum
Mo orbit terrarum contra infen fates. The world (hall fight with
bimagainflthew^jthcww/^fhall take part with God
againft
- ■'
Amos. x. it. *o$
agaioftthc^^w. The >w/</, that is, all the creatures
in the world whereof v\ e read, verf. 1 8. Armabtt creaturam
advluonemiaimicorum $ The Lordyht (kail take to him hia
ieaioufa for com pleat Armour, and make the y creature hit y m^, j. 17.
weapon, for the reuenge of his enemies. Where by the crea-
ture,! vnderftand z vninerfttatem creaturarum, the vniuerfi- z *
tie of Creatures, all the Creatures in the world $ orbemterra-
r*w,euenche whole world of Creatures. God fhall make
the ;r eat nrc his weapon for the reuenge of his enemies,and
the world (hall fight with him again ft the vnwife.
ThttkHuAsrbdtisbis weapon againft the difobedienr,
verf. 7 1. Then fhall the right. ay mir.gtkunder- bolts goc abroad *y
and from the clouds, aj from a well drawne bow, fhall th<j file to
the marine, They (hall flie/o the mar fa as from a bow : there-
fore are rhey called the Lords arrowes, Pfal. 18. 14. The
Lord [hundred in the Heauens, and the higheft gaue his voyce :
be fent out his arrowest and /he /hot out lightnings )fo did fhee
(catter and dsfcomfit the wicked. The like fectence you hauc,
Iobiy 2. where the thunder is called, the nojfeofthis voyce
of the Lordy and the found that goeth out of his motth, * the a hi, 57. 4.
voice of his excellencies he voyce wherwith hetjjundretk h mar. b Perf. %.
union fly. This his voyce, the thunder, he c di'eftetbvnder c rtTf'l*
the whole Heauetf,2nd his lightning vnro the ends of the earth.
The thunder, the Creature of the Lord, is the Lords weapon
wherewith iometimes he reuengeth the wicked and dijobe-
dtent.
So is the Haile : fo is the water ; fo is the wind. Thefe alfo
fight with the Lord, again ft the difobedtent. Their fight is
defcribed, rVijd 5.2 a. Hade -ftonesfuU of wrath (hall be caft
as out 0* "4 [lone-bow againft the wicked,andthe water of the fe a,
/hall rage againft them, and the fiouds fhall cruelly drowne them.
Ycai a mightie windfall ft and vp againft them,& like a fierme
fhall blow them away.
Haile I It was one of the great plagues of Egypt, Exod. 9.
1 3 . Hail? with Thunder, and pre mingled with haile, a very
gneuous haile was vpon the land of Egypt : it fmote all that was
in the field, d both man and beasl ; it fmote emery her be of the d E*clp.i<,
V z field,
i$6
The XVII. Lectvre.
fisld, and brake cutty tree thetcof. With Haiie jloncs the Lotd
fought for Jofuah, when he went vp to the refcuc of Gibeon
againft the fue Kings of the Amorites, Iofh. i o. 1 1 . The ene-
mies were difcomfited, and a great (laughter was made
c Ecci»s 46.5. 0f them : yet more died with c haileftones, then were flaine
mththefword.
The Lord hath a treafurie of Haiie, for the time of his
battailes. You may read of it in the Booke of lob, chap. 3 8.
2 2. There the Lord thus queflioneth with lob: Haft thou
feene the trea fates of the haile, which I hauereferued again fl the
time of trouble, againft the day ofbattaileand warre f I could
yet farther tell you out of the Reuelation of S. lohn,chap. 1 6.
2 1 . of a Haile, a great Haiie, that fell from out ofHeauen vpon
men, euery (lone thereof was about the weight of aTalent9and
men biafphemed God becaufe of the pi Ague of the Haile : f 01 ,th*
plague thereof was exceeding great. But I haue faid enough
to proue, chat the HaiU, the creature of the Lord , is the
Lords weapon, wherewith fometimes, he reuengeth the
wicked and difobedient.
Ffom \he Haiie come we to the Water. Of the flftecne
fgnes, that (hall be .before the Iaft Iudgemcnr, and are by
f Jn 4. Sent. { Bonauenture9 Holkot, 5 %ichardus de Media Vtllay and h 9-
D^.48. T>»b. 3. thers cited out of S. Hierome ( though Sufebiw Emiffenus
g in eundtm ^ yg s;ermon Vp0n tne fecond T)omimcal of Advent citeth
h urinnicm. them out ohhe Awaits ohhe I ewes ) the firft \s> that the
i».s*p. f.x^ ' Sea (hall Cwettfifieene Cubites high aboue the tops of mourf-
taines,andiliallnotr*»»^4^f, but there con/til like vnto
walles. For the truth whereof I can fay nothing. But thus
much Ckrift teller h v$yLuk- 21.25. that before that great
day, the Sea and wanes Jhall roar e.Grandtenff in his exercifcs
thus meditateth vpon the words : Moftof all other ele-
ments, the Sea (hall at that time (hew greateft rage and fury,
and the n»4«mfiereof (hall be fo high and fo furious, that
many (halUhinke, they will vtterly ouerwhelme the whole
earth. Such as dwell by the Seaside (hall be in great dread
andterror for the incredible and vnufuall /»*///»£ and ele-
vation of the waters : and fuch as dwell farther off (hall bee
wonder-
M O S. 2. IX. 2.97
wonderfully affrayd, tod euen afloniflied at the horrible
Turing and noyfe of the waves, which (hall be fo cxrreamely
eutragicuf, that they ftiall be heard for many a myle off.
But what fpeake I now of waters, that fhali be hereafter i
There was a floud of waters in the day es of Noah, that pre-
uailedvponthc earth for an hundred and fiftte dayes toge-
ther 5 you all know it, Gen>. 7. 24. The Waters then prcuai-
led again [\man for ihzjinnecfmau, the fruit of his ^*£*-
dkwet.
And they fhall agaioe preuaile, \f Gods pie afure be fuch 5
and the difobedience of man (hall fo require. For the Al-
fw>^/(fff>,be,who!rjut vp theft* with dorrs, when it brake
forth as a child iffueth forth of his mothers wombe, as lob fpea-
keth; chap. 3 8. 8. and madcthe clouds to be a couering for ir,
tnd/wadled it with a bandofthicke darkn-jfe 5 and eftablijb-
edhxsdecreevpon'ityZto&felbarreszn&dorcsimio it, and
faid : Hitherto (halt thou come, but no further, and here [hall
thy proud WAues beft*yed7 he, the Almghtie, can eafily vn-
barrethofedores, and let the waters loofeto fight his bat-
tells Hereofwehauehad a late woefull and lamentable
experience. i The woefull newes and repcrtjof puds m this ^ l^&m™"1"
Countreyofoursiwwtfy^r^fince, may hereof be your re- vpon^m?ji.
membrancers. It (halleuer (land for good, that the water, i4.pag.24u
the creature of the Lord, is the Lords weapon, w herewith
fometimes hereuengeth the wicked *nd difobediext.
The wind'\% next. Thevw^ I The Lord blowetk it out of
his mouth, lob 3 7. 1 ©. it is called f£* for** £ 0/ £/* »w#f6, /*£
1 5. } o. he bringet h them out o{hU k tTeajuries^faL l^e.7. lerem' 19*t*t
Hcflyeth vpou the winy thereof, 'Pfal. 1 8. 10. and walketh
vpon the wings thereof, Pfal. 1 04. 3 , He weighetb the windes
lob 0 8. 25. He l rebufah the winds, Matth. 8. 26. he com-
mandeth the winds, and they ^;him,Z»^. 8.25, zJ*8 *"'*'
Memorable was the vi&orieofthcEmperourrt^i*/*-
w, againll the traytor, andrebeli Eugeuins. Eugeniw was
like to haue had the vpper hind. It pleaftd the Almightie
rpon the prayers which the Emperour made vnto him for
ayde and affi(tance?to wodfczjfraxge a&. He fent a rVind
V 3 to
2o8
The XVII. Lbctvre.
to take part with the Emperor. It was a moB vnufuall and
might ie TVwde. It blew with fuch fore e and Violence^ that it
brake the Array otiugtniw his fouldiersjdid beat* ^^their
arrowes,their dart s, and their iauelings, vpon themfelues 5
did (Ink* fcheir targets out of their hands 5 did brwgvpon
them incredible abundance of dun1 and filfh : and did dntte
the arrowes of the Emperonrs fide , with fuch forcible flight
again (1 them, that they foone gaue the field for loft. The
ftorie is Ecclefafttcally written by Socrates lib. / . cap. 2 4. by
Thtodorite fib. %. cap, ,'24. b) ? Sozjmenc lib. y.cap.i^.byNice-
phorxslib. 12. cap. 39. and recounted by Cajfiodor* in his
Tripartite lib. 9. cap. 45. and by CJaudUnthe Poet in his
Panegyick* to Honoriw. I could here tell you how the
windes fought for vs again ft that great Armada and inuin-
cibleNauie, that was prouided for our ouerthrow : but I
may not now (land Vpon amplifications. Its out of doubt:
the vnnd, the creature of the Lord, is the Loids weapon,
wherewith fometimes hereuengcth the wicked and.djftf-
bedient.
Euery other creature of the Lord, hath his place,to fight
the Lords battels againft the difebedjent. To auenge Gods
quarrel! 2gz'm(lthQ difobedtentytbeHeauen, that is ouer our
heads, (hall becomes bratfe, and the^r^/bthatis vnder vs,
asjrox, De&t. 28.23. Be avert and earth (hall fight for him.
^mld beafls^uillbeafts^lxh^^eajh o\tb^t\&^\ fight
for hitr>,£/*7,5<>.9 Euery feathered fore le (hall fight for him,
8z,eeh. 59. 17* The (illieft or creatures etiam vermes f &
. ' pu'ices, & mufct, & arane*, fayth n Antoninti4% wormes, and
f*nlxxt. T p<*h 2\\dfl)es9 and jpiders, (hall all fight for him. So true is
that which in the fecond place I affirmed ;
God pumfyeth disobedience per impugnationem or-
b\s,b}fettMg the world agamfl man.
Thirdly, God puniflieth difobedience per privationenu
Numinuiby depriuing man oftheviJtonofGod,This appea-
rethby thefeucritieof that fentence which the Ittdge of all
flelh, the Judge of quicke and dead, fliaJ 1 at the laft day pro-
nounce againftthe Repr obatefor their difobedtence to Gods
holy
m Levh.%6 22
Ezecb.f.iy.
ta}>. a §. 1.
Amos. i. ra. 299
holy JLawes and Commaundements. The fcntenccis ex-
prciTcd, M*t, 2 54*- Depart from me ye cnrfed^ into etterl.u
ftingfire, prepared for r he Dentil and his is4figels.
Depart from me ] There is premam nnrnmu 5 a feparaticn
from the face ofGod* an cxclufion from the beatificall and
blcffedviilonofGod.
depart from mtyecurfed] Curfed are yee, and therefore
depart. Curfed, becauie yee haueaot obeyed the LaviLof
the Lord: Cy/ir^becaufe yee haue comemptuoufly rcie-
cled the holy qoFfteli: Or/^becaufc ye haue trodden vn-
der footc the fweete grace of God freely offered vnto you ;
Cmrfed, becaufc yecjiaue Ijeenefo fat re from reJieuing the
weakeaod poore members of Cbn&, as that yee haue ra-
ther opprdled and crufhed them with wrong & violence.
Curfed are yee and therefore depart.
Depart from me yee Curled, into euerh fling fire ~| B eh old*
the torment y where into the difebedient (hall be ca ft,and rhe
itfinitie of if. I ts fire , and fire euerlaflirtg. B Ut w hy^r<? ? A re
there notother kinds of puuifimtrttt in Hell. Yesjthere are.
SDtonyfius the Carthttfian in his third Nevtjfiruum art. 6. rec-
koaeth vp eleven kinds : the Centurtators in^their fir ft C«k-
turie lib. i . cap. 4. nme kinds. Qurandus dc'S. PorctP.no in 4.
Sent.Dtft. $c. qu. 1. diuerfe kinds. Why then doth the
lodge in pronouncing the fentence of the damned fpeake
Oncly of fire ? Caietane faith it is, propter fupp/tcij vebementi-
am 5 foi the vehemencieof the punifhmem : becaufe, of all
the punifhmems in Hell that (hall torment the bodie, the
fire is the fharpeft. So faith ° Abnltnfis, In affltftivispihtl eft o Jn Mat.ij.
nobU tamterribiUtfuam tgnit • of things that may affii&our J»-4<>3'
bodies, there isjiothing fo terrible vnto vs,as fire. So Du» \
rWw in the place now cited, $.9. Of all the punifliments
in Hell, wherewith the bodiefnall be tormented, the pun-
iftiment of fire is the greatcft ; quia, cjuod eft magU abltvttm,
eft magU affkttivum • the more a&ute any thing is, the more
it tormentetb ?bux th* fire it maximc aftivtts, and therefore
maximc afjbtliims * the fire is the moft atfiue, and therefore
V4 it
5oo The XVII. Lectvre.
it rooft of aU : or menteth. For this caufe,u hen other puniih-
nicnt^ are in Serif tnrt polled oner with illence, the fok pu-
niihment of relied, becaufe in it, as in the grcateft
of all, ail other punilhments arc vnderftood.
D?p*rtfrom mtjec cur fe din:* euerUfttngfire, prepared for
the VemlUndhis Angels ] Prepared of God the Father by
his ctcrnall decree of abfolute reprobation. Prepared for the
D t udl And his Angels] God from euerla (ling determined con-
cerning fuch Angels, as friould fall, not to confirmt them in
goodjbut to turne them out of hedsten^nd to exclude them
torn ctcrnall beatitude, together with their head 3c prince,
the Dentil. The DeutllMndou •Angels] Horrendn /octet*!
Suchfka'.l be the companions of the enrfed and damned
afrer this life ended.
I mu(i draw towards an end. Dearely beI©ued,you haue
hitherto heard concerning DtfebedUnce, that it is zfoulefin 5
that Godcurftth it, and dothpnntfh it : that he pumfheth ir,
fcftper afficiicnem corporis, by laying affii&ion vpon man
inhisbodic.-fecondly, per tmpt/gnnttonem orbis, by fetting
the v hole world againft him, and thirdly, per pnvAttoncm
numir.:<i by depriving him ofthcbwifxall and bleired
n of Cod: .\hich of ai I the punilhments of Hr//isfarrc the
grearefljfarrc greater then the puniftimentof/^.
Whatnot remainethforvs, but that v\e labour to ef-
chew and to flie from fo damnable zf.nne ? and to embrace
the contrary vertue,*&r* obedunce to the holy will of God? Lee
no: the f offinne, the iufts of t i : he riches,
thefnares, ths cares of this vorld, nor any tranfitorie de-
light ihac may tickle a; infer n* hcure, but will wound him
■tter: let not all thefe, nor any onc©ffhefe,inuo!ue n in
thegulfe of dtfobeditnee againft the holy Gosfdl of Chrtft^
i the ctcrnall mild god.
Bat thiofcewee, oh /6w^< »**««• , that fhere is a Hea.
seen, a Cod, a kfiu , a Kizgdcme ofglerie, a .octette of Angels,
icemmxn'isnot Stints, ioy, peace, and happineiTc, and an
4terKu'u oi all thefe. and ftriue we with «ThuiDilineai:d
obedience
A MO S. 1. n.
obcdicocetotheartaicaacntoftbcTcjrofball Gtdinthit
world »ho*cr c poo vs bit bleflbg^fnaifciodaoce,
and afrer this Hfc ceded, be flwll tranlplanr vs to his
HeaoeaJy Paradifc. There fcall r
ble pu: on iocomjpboo, acdour mor-
taiiac (hail bee (wallowed
to of life.
"
<-r sx!^ y \
^S^M>i^i
T::z
JQ2.
The XVIII. Lectvre.
AMOS a. ft*
Butyeegaue the T^aurites wine to drinke j and com-
manded the Prophets, faying* Propbejic not.
THat thefc words are an exprobation,anvpbrai-
ding or twiting of Ifrael with the foulencifc of
their ingratitude, I (ignifled in my laft exercife
out of this place. I then obferued in the words a
double oueriighc in the //>**/#>*/ ; the firft was, that tfaj
(olicited the Nazirites to breaks their vow 5 the fecond, that
tbey hindred the Prophets in the execution of their boljfunbltor;*
The firft in thefe words , Tee gaue the Nazirites wine to
drinke : The fecond in thefe, Tee commandedthe Prophets,
J*}wg> Prophefte not. Of the fit ft then. Now of the
fecond.
My method fliall be flrft,to take a view of the words %
then 9 to examine {he mat(er contained in them. The
words are,
Tee commanded the Prophets, fajing} Trophejienor.
Yee commanded OJWy It is in Pihel, honudie
root e TCtf and it fignifieth, to giue in charge,.to wilU to
command^ Ifitbeioyncdin conftruclionwith by it pro-
perly fignifieth to forbid, asvpon this place the learned
Tarifian Profeifor of the Hebrew tongue Mercer , hath ob-
ferued. So fhall the words found thus: You,vnthankfuJl
Ifraehtestyo\x to whom / haue. raifed vp of jour fonnes for
Prophets, you haue taken vpon you authbritie ouer my
Prophets , to forbid them to prophefie in my^iame, and to
threaten
A M O S. Z. II.
threaten them, if they obey you not, that it (hall fare the
i\orfewith rhcm.
With this exposition agrect h that o££a!vi* ; whofe note
is, that TVMf the word in my test (ignifieth Prtcipere vel
inker e^to giue in charge, to v\ ill, or po command, vel fta-
tsere, quptm inter cedit public a axtorttas, to appoint Or ro or-
daine by pubJike autonric. Hereto alien teth Petri* Lufita-
wu. By the word mandabatis or prtapiebAtU, which in the
Hebrew is CDrV^iV hee vnderftanderh ediEla pub/ica,
publike edic*fs or proclamations againft fuch, as fhould
dare to preach true dodrinevntothe people. So fliall the
ftords found thus: You,vmhankfuIl //rue/ites, ycu, to
whom / bane r*ifed vp of your fonnes for Prophets\you baue
notonely rn fecret corners, m your priuate conventicles,
murmured again(r,repined at, or cryed out vpon my Tro-
pbets> butalfo by pubUk* order and proclamation you haue
enioyned them fiience. Tee cemmandtdthe Prephetsfoymg,
Prophejie noty
The Prophets] What Prophets t We arc to diflmguifli
betwixt the Priefl? of the Santluarie^nd Ierobotrms priefls :
betweene Starres in the right hand of ChnJ} fixed in their
(tations, and planets of an vncertaine motion 5 betweene
Jhfpheards and hirelings. There was au ^Aaron, and there
was anAbirdm; there was a Stmon Peter3an6theic was a
Simon M*gH4 5 there was a [ude,*nd there was a Indus. Not
euery one that calls himfelfe a Prophet, is by and by a Pro-
phtt - for euen the woman Ie^ebelcallethherfelfeaPrcphe^
nffiRevel.i.io. Itaat had his foure hundred and fiftiePrO-
phtts ; not one of them a true Prophet ; all of them again ft
.£/#<«* jthe Prophet oftheLordj i.Km. 1 8.22. Ah*b had his
four ekmndredVrQph?:* ; not one of them a true Prophet;
all of them a gain ft Micaiab > the Prophet of the Lord,
l.Ktng, 11 6.
Againftfuch intruders/educersand lying Prophets we
are armed with an admonition from the Lord,/*r«0.2 3#
1 6. There thtu faith the Lord of Hofts} Hearken not vnf the
mrds 9fthe Prophttst that prophefte vntojou 5 thej m$k* jw
vamc :
303
304 The XVIII. Lectvrb.
vaine : they fl>'*ke * vifion of their ewne heart , and not out of
the mouth of the Lord. In this ranke of feducers and lying
Prophets, I place thofe vpholders of the man offinneyPriefis
& lefmtesywho from the Seminaries beyond the Seas come
ouer hither into thifcour Country,here to fowe the keds of
difloyaltie and blinde fuper ftition in the hearts of the peo-
ple, god hath not fent them? jet thej rttnnc 5 god hath notfto*
ken to them}yet they prophecie: as Ieremie fpeaketh of the
falfe Prophets in his dayes, chap. 23.21. They prophecie
lyes in the Lords name,and cry 3i hauedreamedjhauedrea*
med%verfi$.
Dreames they haue : but what, truth, what true vifion ?
I aafwer in the words of Ieremie >chap. 14 i^fThej prophecie
vnto j on a falfe vifion , a divinationta thing of naught, and the
deceit of their owne hearts. Their fweet tongues vtcervrtto
a Deut.zi. ii, y°u as deadly poyfon,as is a the poyfon of Dragons, or the
venome of Afpes. They will allure you wiihplaufible notes
of Peace, Peace. But take heede,you can exped no peace
from them. No peace, either to the rreale publicize, ot to
the private confeience of any man.Not tothervealepublicke:
for}their con/piracies are nefarious and bloody. Not to the
priuate confeience of any man : for, to be reconciled to that
vnfound Church of theirs, the Church of Rome, to partake
of their formal/, and counterfeit abfelutionoi finne*,tobeare
and fee their htftriomcall MaJps>tOviCit the {brines & rehques
* of the dead, to fay a number of P ater-Noflers , or Ave-
Maries vpon beads, to invocate Saints, to adore Images j
can thefe, or any fuch forgeries yeeld any p eace to a di-
ftretfed confeience? No,they cannot. Yet care not thefe
falfe teachers and feducers, fo they may with fuch their vn-
tempered morttr oivnrvritten traditions, dawbe vp the
walls of their Antichrijfianfynagoguc.
Now, will you know what (ball be the portion of fuch
intruders3feducers,?nd lying Prophets? {cremtemll tell
h Ienm.t2.10, 3'0U chap^i^. that the Lord is h againft them : that the
' 3 1,3 1. c vphirlewinde of the Lor dU gone far th againll them tn afurie,
c yerf.i$. exert a gneHOKt whirlewindey which /ball fall yponthewgrss-
ttwfly :
Amos. i. 12. 305
noufly : that the **ng*r of the Lord fhaflnot return* tvntt1 it d rrrf.io,
haue executed hi« will vpon them : that the Lord will
bring vpon them *n * cnerlafting reproch, and a perpetual! c **rf.ap.
Their cop is tempered with no lelfe gall and bitternefle
by the Prophet E^echiel chap, i 3 . There, for folio* ing
i their ownfpiritfov lekmbliog* the foxes ix the defcrtsfor * Elpkf p $.
neglecting h to gee vp into the gap, to makj vp the hedge fir thf jj yerf'*'
houfe oflfrael^ to ft and in the battel in the Aaj of the Lira*, y'rJ'*'
for feeing lvaine vtfions, for fpeaking lying diuwations, for i y*rf.6yjm
building and k dawb'mg vp walls with vntempered morter,thty k rerf. 10.
arcaccurfed. Their curfe,w hat for the head thereof and
for the footers full of vnhappinctfe. ft enrreth with a V*
prephetis inftpientibus ,woe vntO the fooiifh Prophets,wr/.^ .
and it bids farewell with an Anathema, with acurfed ex-
COmmunicarionrf *r/ 8, 9. /am again ft yen, faith the Lord
Cod. (Jvfine hand (hall be vpon you ; yecjhall not be in the
afembly cfmy people, y ee (hall not be written in the writing of
the houfe of Ifrael^ ye (hall nOtr*r*r into the land of ffrael.
A heauy fentence I Will you haue the plaine meaning of
it? Icsthus: The Lord isagainft zWfalfe Prophets s He
will come vnto battel!, and will right againll the wicked
cruc, euen with that (harpc two-edged faerd, which procee-
ded out of his mouth. His hand (hall be vpon them, for
their deftmUion and ruine. They (hall not be of the num-
ber of Gods etc ft* They fnall l be blotted out of the booke of\ Tf4l.69.it.
the liuing^znd not be written with the righteous.Thcy (hall ne-
uer enter into that Celeftiall Hierufalem which is abouc,
and is the habitati on of the blef fed.
You haue heard in generall of Prophets,/**** and falfe.
Khould now fpeake fomewhar more diftin-ftly.
There are two forts of falfe Prophets : Some haue no cal-
ling at all 5 fome haue a calling, but without emxacie. Of
the firft fort were thefe Pricfts in Iudab, w ho were neither
c hofen by man, nor called of God- of whom the Lord com* m Jtrem fi
plaincth lerem. 1414.™ Ifent them not neither haue I com- & l?\ ^
manded t£/w;neicher (pake I vnto them, yet tbej prophetic : & t$.8,j.
and
3o£ The XVIIL Lbctv rb.~
and cbap.l 3.ZI. I fent themnot ,/• they rannet 1 fl>*fa not to
thcm,jet tkej prophecie^. Qf the fecond fort, were thofc
Prophets in Jfraei, whom men chofe, but God called not. Of
fuch foroe would haue thefe words, Hof. 9. 8. to be vnder-
ftood, The Prophet ie the /hare of a fowler in all his »ayestand
hatred in t he houfe of his God.
In oppofition to thefe3thcre are of t me Prophets two forts
alfo. Both of them are lawfully called to their holy fun-
ction 5 fome by (/^alone/ome by God and man. The ho-
ly Prophets in the(?/^r^w^,andthcbleired ApoflUsxa
the New, had their calling from Go/ alone: but Timoth'te^
Tttus , and the feauen Deacons, and the refidueof religious
and godly Dotlors and Tajlors of the Church y had and
haue their calling^oth from God and man.
This di (tmclion thus giuen,ic i$ now eafie to defines ho
the Prophets are,that are meant in my text. They are true
Prophets Such as had their calling immediatly^w GW,and
fiom him alone : euen thofe holy men of (^ftf,who Jiued in
the time of the eld Tefiament ; fomc of which had the ho-
nour, to be the bleffed pen-men thereof. Such were the
?ropbets9v>hom the Ifraelitcs commanded, faying, Prophecie
not.
'Prophecie not ] Speake not any more mo vs in the
name of the Lord. What i No more ! Can there be any
©nc fo. execrably audacicus,as vitcfly to forbid the pafTage
of the word of God ? any forhead fo brafen, as (Imply an d
precifely to rcitU it! Its not to be imagined. The moft
wicked dare not doe it. Yet would they by their wills haue
leife libertic of fpeach. permitted to Gods Prophets ,Mini-
iters,and feruants: they would haue their tongues fome-
what tied, that they might not by their crying out againft
fms,vex and gall their feared confeiences.
Hitherto we haue taken a view of the words. It follow-
eth, that we examine the matter conteined in them.
Tee commanded the Prophet sJayingfTrophecie not.
Hoc nimir urncr at, faith Rupertiu^tpnfolurifloqu^fedetiam
agerc contra Spirit umSanttnm, fit loqucbatur per os Prophe-
tarnm
A M O S. 2. II. 307
tArnm: This indeed wet* not onely to fpeaJy *g*mj}, but al-
{otodoeagatnft the holy Ghoft, who fl>*kf 1>J the mouth of
the Prophets. He noteth the disordered and frantickc hu-
meur, that was in the people oflfrael,to vHirie and negled
thok Prophets and teachers, which the Lord out of the a-
bundanceof hismercic had fent vnto them, to be their
guides and directors in the way of true pietieand religion.
The letfon we are to take frorrj hence, 1 giue in this propo-
sition,
The wicked are evermore in 4 readineft to doe aJltho
difgrtcc add ietyit* they can to then Me Ptophets of
the Lord%4nd his Minijlers.
This truth grounded vpon my text, and thereby Suffici-
ently warranted, may further be illuftrated by other places
of this volume of the Booke of God.
InthefeauentrrCbapterof this "Trefhecte we fee what
courfe entertainment Our Prophet Ames receiueth from
jimkzUh, a Prieft of Bethel, Hethef e forbids Ames to pro-
phetic any more in the kingdome of the ter.neTrthes 5 and
aduifeth him toget him away by flight to the kingdome of
/*<&£,where the Lords prophets were betterjweicomeand
morer egarded : and tells him that in Ifrael, they needed
nofuch Prophets, nor cared for them, nor uould fufFer
them to preach foplainely to their King ferofoam. Will
you haue Am^'tahs oa ne words vnto Amos ? They are in
the twelfth and thirteenth verfes. Otbom Seer ( for he that is
now n called 4 Prophet jhzs before time called a Seer )Ot hots
StQT^oe3flfe thee 4Way into the Und of ludah, 4nd there f4ten !•£«*$ $*
irc4dt4nd Prophetie/Aw. But Prophceie not agameany
mere 4t Bethel : For it is the Kings Chappfll, tndtt is the kjxgs
Court.
Was the entertainement, of the Prophet leremie found
in Ieruftlem, any whitbetter?Notawhit. In the 1 S. chap-
ter of hi Prophecie,i/«r/; 1 8 I find the men of Iudab plot-
ting againft him. Come, fay they, let vs deuifedeuifes agair.J}
hrcmuh \ Come, 4nd let vs (mite him with the tongue, and let
vsnotghtc httdtoanj ofhiiWrds. In the a o. Chapter, wr. 2.
?o8 The XVIII. Lectvre.
I find him [mitten and put in theflockes by Pafiur, the chiefe
gouernor of the Lords houfe. In the 1 6. Chapter, verffi.l fee
him againe apprehended^ hreatned with death. And arraigned.
In the 3 ^chapter, z*r£ i . I fee himyfc** vp in the Qourt of
thepnfon. In the 3 8. Chapter, verf. 6. I find him let downe
with cords into a miry and dirtie dungeon. And all this bcfoll
him, becaufe he propheciedtn the name of the Lord.
The vfage oiMicaUb the Prophet is likewiie memorable.
o t.Chro.itj. King Ahab,K.Q{/fraell<>hatethh\m,i. King. iz. 8. Zede-
P W lh fab VfmitethhimontheckeekftVerf.iq. and Amon, thego-
q Vtrf 16. uernour of the Citie is commanded to put him <t inprifon,
zn6zofeedhimwi:hbreadofaffli&ion,3Lndmth water of af
//#**, verf. 27.
There was a Seer, a Prophet, called r tAnani. He had a
r %Xhro. \6. 7. mellage from the Lord to Afa King of ludah^zod did faith-
fully deliuer it. B ut for fo doing the Kirtg was in a rage with
him,andpmhiminaprifon-boufe9i.Chron. 16. 10.
As ill affected to the ^Prophets of the Lord were the peo-
ple of ludah for the mod part of them. And therefore is
Efay chapter 30. 8;Commanded to write it in 4 table, and to
note it in a Booket\hzx. it might be for the time to come for euer
andencr an euidenceagainft that people, that they were a
rebellious people rljiagchtldren,childrenfthat would not heart
. the Law 0) the Lord :fuch,as blu(kcduot,tof*y to the Seers,
See not 3and to the Prophets yProphecie not vnto vs right things :
but if you will needs be Seeing, or Prophccying, or Prea-
ching, or fpeaking vnto vs, then fpeake vnto vsfmooth
things , Prophecie deceits: Get yon out oft he way 5 turne apde out
of the path : caufe the Holy oneoflfraelto ceafefrom before vs.
Strange thatthere (hould be in the people of the Lord, fuch
contempt, fuch a deteftation of the Prophets of the Lord \
But you fee the lot oTGods Prophets vnder the oldTefta-
ment.
Were they more regarded m the time of the New f It
feemes not. For it could notbut fall out with them accor-
dingtorhat predi&ionofour«S*0*wrC£r;j/?,Mat. 23. 34.
J3ehold}huhhe7 J find vnto you Prophets, and wife men9 and
' Scribes,
Amos. 2. n. 309
Scribes, and f cms $f them yeefiatl kill and Crucifie, and fame of
them [hall yeefcourge in jour Synagogues, and perfecute them
fromcaietocitie. According to this prediction it came to
palfe.
Some they killed. They killed f lames, the brother of f **fik &/!<*.
Iohn,with tbefword, A<5t. 1 i. 2. Some they crucified. They *dtfM'*-«*f
crucified Cbrifthimfelk, the Lord of life, Acl. 3.15. Some
they fcourged. They fcourgedPaul. Hefhail teftificfbrhim-
felfe, 2. Cor. 1 1. 24. 0/f£* lews five times receiued I for tie
ftripes fane one. and verf. 2$. Thrice was I beaten with rods.
Some they per fecuted from arte to citie. So they dealt with
Barnabas, Aft. 1 3. 50. Somethey vexed with many kind*
of crueltie. S. Steucnvriy be one infrancc. They gnajhed on
him with their teeth, Acl. 7. 54. They fmote him with their
tongues, faying> we banc beard himfpeake bLfyhemotu words
agamfiCMofes^ and again ft God^ AH. 6. 1 1 . They came vpon
him, and caught him%and brought htmtothecouncell^ verf. 1 1.
J hey caft htm out of the at tie, All. 7. 58. and they ft one d
kim,verf.s9. In a word, they made fuch 'hauocke of the! ^tf.8.j.
Church in thofe prime dayes thereof, as that* the mtffengers
efgodvjere enforced through thebitternctfe of their fpirit
tocomplaine with (he Apeftic, Rom. 8. 36. u For thy fake we n «/4/,44,11;
are ktSedallthe day lengy we are counted as fbeepe appoyntedfor
the {laughter. And thus you fee what is the portion of Gods
Miniflers vnder the new Te /lament. Vnderboth New, and
Old, they arc liable to the difgraccs and vexations of this
wicked world. So true is my propofuion.
7he wicked are euermore in a readineffe , to dve all the
difgrace andiifpitethej can to their ue Prophets of the
Lord, and h if Miniflers.
Yet not to them onely,not onely to the true ^Prophets of
the Lordyind his minifiers •, but to you alfo of the laitiejo as
many of you, as haue a true defire to line in the fear e of God ^
and to die in his fauour : to as many of you, as are willing to
deny vngdlimffe and worldly lufti>,that yee may liue xfober/y x T,tl'T}*
iufiiy, and p.oufiy in tbk prefent world. Your lot will be the
X fame
5io The XVIII. Lectvre.
fame with ours. The wicked will be evermore in a readme j[e9
to doe vnto you alfo, all the dif grace anddefpite they can.
YoumuftputontheZ^a^and cognifance of Chrifl, as
well as wee. The mod principal 1 and royall garment, which
he wore, while he Jiued vpon the earth, was afflttlion. tsff*
fliclionlh mull be your coate too,k muft be your littery. You
will hold him for an vndutiful!, and an vngracious child,
that is afhamed of hisrfather : you will takehini for a mala-
pert and 3 fawcie feruant, that refufeth to weare his marten
liuery ;Chrift is your Father $ he is your Af after. Take heed
then, that you Hiew not your felues vndmfull, vngracions,
malaptrt, or fawcie% in refufing to be, as he was, cluthed
y fetitAt*..!;. y vvit^ a veflure dipt in bloud.
The 2 fonnes of Thunder, lames and hhn, would needs
% Mar\. 3.17. beaduancedin the Kingdomeof Chnft, to fit, the one on
his right handy the other, on his left. But what doth Chrift f
Doth he graunt their requeft ? He doth it not. He thus
fpeakes vnto them : * Areye able to drinke of the cup, that I
& Mat. ao. **-^4/J drinks */> *»<* t0 be baptized with the baptifme, that lam
Mar^io.1%. faptiKtei{wjt},j> Vpon their anfwere which is affirmatiue,
we are able, Chrifl farther faith vnto them, ye /ball indeed
drinkeofthecupythatldrinheof^andwiththe baptifme that 1
am baptifedwtth,Jhallye be baptifed. But to ft on my right
hand, and on my left hand, is not mine togineybnth (ball be gi-
uen to them for whom it u prepared. It is as if Chrifl had faid
in fewer words, ye mu(l of ncccflitie beare the Crejfe, be-
fore yee can weare the Crowne,
But you w ill fay 5 lames and John were of the number of
the twelue Apofties 5 and that they indeed by their calling
were to take vp their crojfe, and to folUw Chrifl : but what
is that to vs I to vs, who are not oftheranke ? v\hoare not
Prophets ftiOt Apofties, nor Minifters ? S. Paul (hall anfwere
you for me, I.Tim. 3 . 1 2. All that wid line godly infhrift le-
JH6,fb*llfnffer perfection.
Thus baue you my doctrine enlarged :The wicked arte-
uermore in areadmejfe,te doe all the difgrace and defpite they
can, not onely to the trut Prophets of the Lord, and his UWini*
ft**,
A M O S. I. TZ,
31*
fieri ,bnt *!/o tothetrueferuants ofGodtfwhat vocation^ ate,
#r condition /better they be.
Now let vs a little examine the reafon why the wicked
ftiouW ftand thus affected towards the godly. The reafon
is, becaufe they hate the Godly. They hate the Godly : and
therefore will they doe them all the difgrace and define they
can.
The wicked hate the Godly, It is no new thing: Its no
rare thing. No new thing; for h Sfay hated lacob, • 9****^%.+
ffkac, and * Cain Abel/.hsno rare thing 5 for it is exceeding a ' g**.* *•
common at all times, in all places. The consideration wber-
ofmade S. "Peter thus to fpeake vnto the faithful! in his
dayes 5 Btloued, thinke it not ftrange concerning the fiery triad ',
which id to try yon, asthonghfome ftrange thing were come vnto
yon. Thinke it not ftrange 5 its no ftrange thing. It is Spiftle 1,
chap .4. 12. So S.Iohn,Epift. j. chap. 3. 13. Maruailc not
my brethren^ftbe world h Ate yon. Maruaile not. Its no point
or wifedome to wonder at that which is neither Magnum,
nor Novum>not Rarum. If it benota^r*** thing, or new,
Or rare, maruaiie not at it.
A Father of theSchool€s,cv^0#Wauoucheth it, that c Comment. i»
there is no caufeof maruaile, if it be not either great yor new, 1. Jtban.?.
or rare. Now that the world, that is, amatotes mundi,the lo-
uers of the w<^,wicked,carnall,irrcIigious,and pruphane
men liuing in the world) fliould &rff e the Godly, w» ^ mag-
num : it is no great matter.
The Phyfttien that binds zfranticke man, if he be bitten
by him, non reputat magnumMe counts it not any great mat-
ter •, butexcufeth his patient for his frenfies fake. The wic-
ked are as this franticl? man 5 the Godly as the "Thyfitton :
whcnceitis,thatvponthofewords,GV*. 4.8. Camrofevp
agatnft Abel-^oxagainft Abely the gloile faith, i againfi hu f Contrmmdi-
Thyjition. Thus yoq fee, its not magrum, no great matter, cum.
that the wicked doe hate the Godly.
Nor is it Novum, nor is it Tlfrum\ its neither new, nor
rare> as yoa haue alreadic heard. Its no great matter, nor is
it any new thing5or rare that the world fliould hate jou>
X a therefore
3iz
The XVIII. Lectvre.
therefore maruailenot, if it hateyoul Yea,fay hit were much
to be maruailed at, if it fliould not hate you. For fuch arc the
contrary difpofitions of Saints, and worldlings ,ofthQwick^d
and the Godly, that of neceflitic there will euer be occafio-
ned contentious oppofitions betweene them. The confi-
deration hereof drew from S. lames thofe words, chap.q. 4.
Know ye not,thatthefriend(lnp of the world is enmity with God?
Know ye nor3 that is, faith Aquinas, 1 gnor are non debetis,yQ
ought not to be ignorant ofchis, that the amine of the world
is enmitie with Godt, and that whofoeuer is a hitndofthe
world,he tithe enemieofGod: I may adde,yea, and. of the
Godly too.
Hereto agreeth that demaundofS./W 2. Cor .6. 14.
l^.fVhat fellow/hip hath right eoufnc fie with vnrighteoufneffe f
What communion hath light with darfyteffe tfVhat concord hath
CkriJ( with Belial? God is righteous, the world is wicked,
V^iob"**1? anc* 8^^a^0§ctnerin^Dne>tnere^orctheiCCJnDe *ofel-
i Um.1.17. hwflip betweene God andthe world. Goduh light, he Is the
> Father of lights ;in him there is no darfyneffeat all: The
world what is it but k darkneffe, what but a receptacle of the
vnfruitfull ] workes of darkene ire? therefore? here can bee
no communion betweene god and the world, Cfrift b holy? al-
together holy* and immaculate; Behal is wicked, he is the
Prince ofwickednetfe: therefore there can be no concord
betweene Chrift and Belial.
Now if there can be no fellow flip, if no communion be-
tweene God and the world $ can we looke there fhould be any
fel!owfhip,any communion,betweene Saints & worldlings,
betweene tbe godly, and the wicked, betweene fuch as hue
God, and fuch as hue the world ? If there be no concord be-
tweene fhrift and Belial, can we expert there fhould be any
concord betweene true Qhriflians and rBel$aliftsi betweene
the followers of Christ, and xhzfonnesofBchd?
It-cannot be expected. Thcfe, whom I call Belialifls or
the fonnes ofBeliall, worldlings and the wicked, are fuch as
hue the world : the other, whom I call true Chriflians, or foU
lowers of ChnJf,Smnts) & thcgodlj, are fuch a* hue ^W.The
repugnancie
k Ephe. 5. 8.
Iftrf.U.
Amos. z. iz, 315
repugnancie that is betweene the qualities of thefe two, is
elegantly deliuered in holy writ.
The louers of God are IU led by the Spirit of god 3 they m ^m, g. ,4.
*»alke fa the Spirit, and bring forth the ° fruits thereof, as G*Ut. j. i«.
loueMy^eaceJc^g-fu^ering^entleneSygoodnesfaith^eekenef, n OaUt. y. if.
temperance > and iiich like 5 but they that loue the v\ orld, art ° r*f% lt' **
inverted, with raduherie, fornication, vncleannefte, la/cini-p ^r.ip.io.n
§ufneffe , ldolatrie , witchcraft } hatred, variance, emulations,
vpy ath,firife, [editions , herefiesy envyings, mnrthers, drunkrn-
?sefle9reve/lwgst and fuchlike. What greater repugnancie
can there be then this ?
Againe, they that loue God, are <i of pure hearts, and of q *• "nm.i.ia.
fgoodconfeiences, they fprefent themfelues £*//, vnblameable * t'T'?t l' *
ani vnreproueable in the^/S^f of God 5 they ferue the L ord c o*^1 ' "'
* in Spirit and in truth: but they that loue the world are of u Pfat. 14! x.
*» corrupt heart$,of x defile d minds and 'conference j,t heir wor ks ^»i 5 $ . r .
arc x abeminable^hty are x deceitfullfrom the wombe,xhej are x r'v- *• * * •
ak*get%cr*betomefilthy,Kheirfcruice ofgodis but a flattering \ tyfj ** r"
of rwm5fortheyb/)^»tt/w» mth their double tongue.Wlm a T/khi+u
greater repugnancie can there be then this ? b Pp/. 78. $V.
Once more. They that loue God , cad all their c care c »• 1>f'- J- 7.
vpon him 5 they ztt^fober and z/i£*/«w/ :for *hey know that d r'r^ *'
their aduerfarie the 7)eui3,zs a roaring Lyon rvalketh about
feeking, whom he may deuour : but they that Joiie the world,
likethef*olemtbeeP(alme9hyintbeirheartithereisnoGed. c Tf*l-H**.&
Sobrietie they care not for, vigilancie, they will none of it. f ^f. & ■* 4'
f Minding earthly things, 6c glutted with the pleafure there-
of, their fole care is, 8 1 0 ferue their orvne belly, *» their God is S Kom- »*. 1 8.
their belly, their glory u their Jhame, their r»</ is damnation. h vlnli?-l' ,9-
What greater repugnanci«can there be then this?
Willie now pleafeyou to collect with me r* the qualities
o£thcwickfdtthefonnefofgelial, wor Idlings, {\ich as loue the
**r/i,arewholy repugnant and contrary to the qualities,
of the Godly, the followers ofChrift, Saints, fuch as hue God 7
and therefore there can benoagreement betweene them :
No better then was betweene Cain and Abel. And that you
know was bad enough. For CWuflew Abel. And where-
X 3 fore
314 The XVIII. Lectvre.
fore flew he huia?S.M»giues you the rcafon, i. Epift. 3.
1 2 . Becaufe his owne work?* were euill, and bis brothers righ-
teous.
Thus farre of the hatred of the wicked againfl the Godlj9
thetruereafon of my doelrinc, which was :
The wicked are euermore in a readinejfe, to doe ail the
dtfgrace and defpite they ca»y not onely to the true Vro-
phets oft he Lord, and his Mmfters, but alfo to the true
feruants of god, of what vocation, eft ate, or condition foe*
ner they be.
Let vs now makefome vfe of that which hath beene hi-
therto deliucred, for the bettering, and the amendment
©four linfull Hues.
Firn\thc Mtniflers of Gods word,may from hence learne*.
not to take it vnto heart, if fuch, as are bound by the Law
of God and nature,and by all good order, to ) eeld them
due Ioue and reuerence, (nail in pride and contempt infulc
OUcrthem}todif<rrace and to defpite them. They mly w*ll
lemember, that its neither £r<vtf, nor *«*>, nor rare tbing,
that they mecte with fuch courfe entereainement in the
world ;forafmuchas'they cannot be ignorant, that the
world bateth them. And whit if the world hate them ! $r«ll
they therefore be altogether deje&ed?They need not.Eor
Chrift giues them encouragement and comfort, hh», 15,
1 8. If the world hateyouyyee know that it hated me before it ha-
tedycu,
The argument is drawen ab exemp/o, from Chriftsowne
example. The world hateth mee% you know it to be fu, you
fee it. It needes not then to be any difparagemenir to you, if
it hate you, it hated me before tt bated yos. Cur ergo fe mem-
hmmfupra verticem extollit ? S. tsinfline propounds the
queftion Trail. % 8. m lohannem. Why doth a member ex-
toll it felfe aboue the head \ Rccufas effe in corpore9 finon vis
odium mundifnUinere c?,m capite : thou refufeft to be in the
bodie>if thou wilt not with the bead fufteine the hatred of the
wcrld,
Afecond argument ofencouragement and comfort to
vs
A mo s. x. ii. 315
vs agarnft the hatred of the world 5 is drawne from the na-
ture of the world, vtrf. I 9. If ye were of the world the world
would louehuowne ihutbecaufeyearenotofthe world, but I
bane cbofenjou out oft he worldyihereforethe world batetkjou.
This argument is euident euen to the common fcnfc of
menju ho cannot but know,that bctweene contraries there
is no agreement, and bciweene men of vnlike qualities, no
full confenc of minds. It is then zstfCbnft had thus faid:
The world tones none but his owne ; none but thofe rhat are
addicted, deuoted, and w holy giuen ouer to it .butyou
are not of the world $ therefore itloues not you. You are not
of the world $ for you are mine 5 and ' / am not of the world. l /«&*»• ••* ^
I haue feparated you from the feruice of the world, to doe 4 l7' ,4'
me feruice > and therefore the world hateth yon,
A third argument of encouragement and comfort ro vs,
is verf. lo. %emember the word, that I faidvnto you : Tbefer-
uant is not greater then the Lord : if they haue perfecuted me%
they will alfo per fecute you. This argument is Jike the flrft:
Its drawne from Chrisls owne example, as that was. All
the difference is: the firftfpecifierh the hatred of the world 5
this the ejfeft of that hatred, Terfecution.
Thus (lands the argument. The world ftrfecutetb me 5
you are my wif nedes it doth fo. Thinkc it nor much then,
if it alfo ^<?r/<rc«r* you. Remember the word that I [aid vnto
you j The ^feruant is not greater then the Lord. l Si me Domi- k Matth.i 0.24
numt 'Reoem, caput, magiftrum,perfecutifur,tt vos qtioq^ ftryos hhan. 1 3 1 6.
ac fubduos meos, membra mea, atq3 dtfcipulos meos perfeejuen 154iWro«rom.
tur. If they haue perfecuted mee your Lord, your King, 9-CowTr -*°
your bead, your Mafier, they will alfo perfecute you, my
feruAntSj my fubietls , my members, my dijciplcs. If they
haue called me a ™ madman, one that bath a Deuill, » ay?-™ ^7T'<T
ducer,° a blafphemer,? a glutton,* wine-bibber ,2 friend of Pub- Q M*tluLC%.
Itcans andJinners^iU they not much more fpeake of you re- p Mat. 1 1.19.
proachfully I 4 If they haue called the t^Mafier of the houfe 4 M**M*i+
Belzebub, how much morefhalltbej call them of his kottjhold
fo f Turpe profeilo eft , & dedecore plenum, Rege in caflrU
X 4 vulneratio
3i<J The XVIIL Lbctvre.
— . f _ . — , . ii
vulnerato exiftettt e, milkeseim fine vulnerein civitate epulantes
mancre ,fay th Salmeron : It were very bafe and (hamefull,for
fouldiers to remaine in the Citieat eafe without hurr,whilc
their King lies wounded in the Campe. Pudeat, faith Saint
Bernard Serm. s.inFttto omnium San ft *pude at (ub jpinato
tapite^mem brum fieri delicatum : If were a fhame for vs to liue
delitioufly and in pleafures, faith our head, Cbrifi7 was
crowned with thornes.
I conclude the firft vfe : Let the wicked fret, and fume,
and (lamp, and flare, and grudge , and murmurc againft
vs,Iet them forbid vs toprophec ie,Ut them refufe to heare vs,
let them lay vpon vs a3 the disgrace and defpite they can 5 yet
will we polTelfe our foules in patience, knowing it to be a
faithfull faying, which S. Paul hath. 2. Tim. 2.11.12. that,
if we die with Cbrtfiy wefhallalfo Hue with bimfind ifwefetffer
mth bimytvejhallalfo raigne with him.
A fecond vfe is for ail other the true feruants of God, of
what vocation, conditioner cflatefoeuer they be : for as
much as the wicked lie in waite for them alfo, to doe them
all the difgraee anddefpite tbejean^s hath already bin proo-
ued vntoyou. Thevfeistoadmonifhyou, that ye take it
not to heart, if they, who are bound by the law of god and
nature, by the bond of neighbourhood, and our Cbrifiian
prof efiion, to loucyout and to tender your good, fhalffn
pride and contempt infult ouer you,** dijgraet and to defpiic
jou.
The arguments for your encouragement and comfort
in fuch acafe,may be the fame with thofe,which I but euen
now produced for the encouragement and comfort of our
felues in the like : will you haue them fumed vp vntoyou?
Then thus.
You fin&but courfe refpeft and entertain ement in the
world, becaufe the world batttb jou. It bat etb you. Mar-
uaile not at it, nor feare it. For firft it bated Chrift, before
it hatedyou.
Secondly, the world would Iweyott, if you were bit owe.
But
M O S. 2, 12,. ji7
But you are not. You are not of the worid&nd therefore the
world hatethyon, Beof good comfort : you are not cf the
mrld, for Chrift hath chofen you out of the world, to be his
beloued.
Thirdly ,the world from bating you proccedeth to per*
fecute you. L et not this difcourage you. For it perfected
Chrift firft. They haue perfecmed Chrift, snd therefore
will t hey perfecute you, r ItU enough for the Difeiple,that he r Math.io. 1 j .
be as bis Maj}er,axdtbe feruant as the Lord. C^ifl is your
Mafter, he is your Lord .- you are his difciples,y ou are his
feruants. Let his fexample be your rule ; be it our rule too, f 1 j>«a 2. u,
(for herein we are allequall)beit the rule of direction to
vs all 5 the rule of all our fufferings. When he was reviled, f -
he reviled not againe\ when h e fufcredjhethreatned not ^ but
commute d his cm fe to him, that iudgeth rigbteevjly. Here is
matter worthy our imitation.
Therefolued Cbrifiun herevpon thus fweetlymedira-
teth. vShall Chrift lie in the manger, and we ruffle it out in
our palaces ? Shall he raourne in fackctotb, and wee bath in
plcafure ? vShall he fighting in our defence, be wounded
and crucified among theeues ; and fliall we difport and JoUce
our felues with fond and vaine delights^ Shall he bee
pierced through with the fword of Gods iufticefor our iins,
and (hall we be vnv\ illing to fuffi-r any thing for our felues i
This were too-too vnnacurall and vnkinde.
Let not therefore the crojfe aduentures that may betide
vs,difmay vs: Let not the crueltie of our enemies^the^r/)-
nes of our miferies^the cohtmuanceoi our affiiftions,daunt
vs : but let vs (following the aduife of S.Peter i.Ep.cbap.q.
verf.13.) Let vs rcioyce, in as much as we are partakers of
Chrifis fufferings. So when his glory fh all be reuealed,wc fliall
be glad alfo with exceeding toy. Thus n:uch of the fe-
cond vfe.
A third followeth. You remember the dctfrrii.e.
The wicked are euermore in a readme •Jfc, to doe all
the at/grace and defpite they can, not ontly .0 the true
Prophets of the Lord and his Minijlers, but alfo to ail
other%
ji8 The XVIII. Lectvre.
other tthe true feruants of God,ofwbat vocation ,ejlate,
or condition footer they be.
The vfe is, to reproue thofowho efteemenot aright of
the fufferings of the godly. Let a godly roan be bumbled
vndcr the erode, ler him feelc the hand of God vpon him;
i\ Pf. ioi.6j. how will fome wonder at rumbas at a u Pelican of the wilder-
nejfe.as at an Owle of the defer t,2S at a fparrew that Cits alone
vpon the boufe top ? They will hold him for a great finncr ,
and will meafure his condition by the chaftifement, that
heendureth.
Did not Eliphaz deale fo with lob I From the afflictions,
the mifiries ythe calamities, that lob fuffered, Ehpha*. con-
cluded!, that lob is no innocent man, no righteous man,
but a deepe diflTembler, and a hollow-hearted hypocrite.
Hiscenfureof lob you may finde cbap.4.7. Remember I
pray thee, faith Eliphaz. to /*£, Remember I pray thecjvbe
euer perifhed being innocent ? Or where were the righteous
cut of?
JVho ener perifhed being innocent ? Or where were the
righteous cut off I It was Eltphaz. his error, to collect, be-
caufc fob was afflicted, and that mod grieuoufly , that
therefore he was to periflj^ or to be cm offvtterly. God
fuffereth not his elect children, fuch as lob utas^vtterly t9
pertfb,or to be cut off. He ajfltttetb them, but with a pur-
pofe to deliuer them 5 his hand is fometimes vpon them,
but it is for their good,not for their ruincFor albeit they
* may feeme to vs to pertfi, when in the fire of their calami-
ties and trials,they are furprifed by death, yet they perifb
not 5 the Lord, he receiues them into his glory, and to a
more happy life.
Wherefore to Eliphaz. his queftion,*^* ener perifhed
being innocent ? Qt where were the righteous cut off? I an-
fwerj If Eliphaz, take the words of perifhing,zn& cutting
off, In the ftricl fenfe and properly, f anfwer, neuer did the
innocent perifb, neuer was any righteous man cut off. But
if he tak« the w ords i» a larger fenfe for wallowing in mi-
feriet
Amos. i. \u 319
ferie,OT lying in afflttlton 5 my anfwer then, is rhe fame that
S. gregorie hath lib, 5. Moral, cap. 1 4, S<epe q*tppe hie & in-
nocentes pereunt^ & refit funditus delentur, Surely here in
this world the innocent doe oftentimes perifb, and thzrigb-
teous arevtterlycutorf: fedt-amen ad aternam gloriamye-
reundo feruantur : yet in peri/hing,zt\d in betng cut off, they
are referucd to eternal! glory.
Stnullm innocens penret, if no man fhould pcriilj,
that is innocent, why mould the Prophet £fai. fay, chap.
57.I. Tberigbteom perifheth,and no man lajeth it to heart j
Si retloi, Dens providendo non raperet,\{ God in his proui-
dence mould not take away any righteous man , why
fhould 1 he wife man, chjp, 4. 1 1. fay, The righteous was
fpeedtly taken awajr^cft. that wickfidneff: fhould alter his vn-
der^andin^OT deceit b'guile bx foule f St iuftos}animadver/io
nulla />;rr*f*r*f jfnopunirtiment mould (mite the iu(r,uhy
mould S. Peter fay , l.Ep.q. I 7. The time tsjihat tudgement
muft begin at the houfe of God ?
NoA'jdearely beloued, fith it may in fome fenfe bee
truely faid of the man that \s innocent ,thzt he pen/hfth^
and of therighteom man, that he is punifhe d, is taken away,
is cut of; and of the faithfull of Gods houfe,that Judge-
ment muft begm with them : let it eucr bee our care to
efieeme aright of the afrfitons of our neighbours, and to
iudge of them, with a righteous iudgment. Though chey
be iudgedjaz p!agued,he fmitten of God, it is not for vs
(lightly ro regard them, to defpife them,or to hide our fa-
ces from ihcm : it is our parts rather to haue a fellow-
feeling and a tender companion oft heir tryals.
h were an vnchriftian, an vncharitable, yea a helJim
conceir, thus to inferre: CMy neighb our ,fuch a man, or
fuch a rnanj^ exercifedvnderthe Crofe, and is fenftble of
the Jcourge of God vpon him, therefore he u in Gods disfa-
uo%r,aniavery grieuous ftnner. No fuch inference is al-
lowable in Chrifis fchole. Jn his fchole, thefc Maximes
palfc for good. Where god purpofetb to heaU,hejpareth
not
jio The XVIIL Lectvre.
net to lamsce. He miniftreth bitter firttpestof urge corrupt
burners: he fends cmba/Ees of death and rettenge> where
he meaneth to beflow etemall life, I conclude with that
blefling which S. lames f&*/u.i2,beftoivethvponth«
afflicled.'S U fed is the man that endnreth temptation:
for when be U trjed> be Jhall receiue the crowne
of life, which ths Lord bath pro-
mised to them that {one
binu% .
The
The XIX, Lectvre.
AMOS 2. 13, 14, 15, 16.
Behtld, I am prejfcdvnder you,a$ a cart is pre/fed that
ufuUrf/heaues.
Therefore the flight /ball perifb from the fwtft.andthe
ftrongfhallnotjlrengthen hU force, neither jball the migh~
tie deliver himfelfe.
l^e'ttherfliA heftand^ that handleth thet bov?y and he
thatisfwtft vffoQte fiiall not deliver himfelfe x neither
jball btftbat rideth the Htrfe, deliuer hhnfelfe.
And he j that is cottragious among the migbtie> pall fee
away naked in that dayyfaith the Lord.
mr "7*"^ "T"E Erenow come to the fourth part of
\/ \/ this firft Sermon of Amos% concerning
Y Y tnc kingdomc of the tenne tribes of Ifra-
cl. I heretofore called it a Comminution.
So I call it (lil I. For here are the Ifrachtes threatned with
punilhmenc for the enormitie of their finnes, expretfed,
vcrf. $,7,8 and for the foulcnetfe of their ingratitude, Jayd
to their charge, verf. 1 2 . In this Cemmtnation we may ob-
fcrue two things.
Firlt, how the Lord, in refpeel: of the finnes of //r**/,and
of their vnthankfulnclfe for benefits beftowed on them,
cfteemethofthem^r/I 1 3. Behold, I am prejfedvnderyou
& a Cartisprejfed, that tifull of fbeaues.
The other i?, a menacing or threatnirg of puniflimcnt
to befall them: Imaytcrmeir, A (ending of defence vnto
them 5 a denouncing o/jtwrr ^againft them>wr/. 14, 15, i<k
Wherein
jii The XIX.- Lectvre.
Wherein we may note three things.
The fir ft i^^mpotentiafugUndi^htit vnablcnetfe to efcapc
the flight in the day of battell :thus fet downcin the 14.
verf. The flight (hall per i(b from thefwift. And verf 1 5,thus :
He that u/mftoffootetJhaHnot deliner htmfelfe l neither /ball
he that rideth the horfe deliuer htmfelfe.
The fecond is, JD ^ebihtat in refflendey their weakencfle in
refitting the enemie thus fet dovvne, verf 14, The ftrong
fbxilnotftrengthenkis force , neither JhaU the mtghtie deliuer
bitnfdfe, and ve rf 1 5, thus : Neither fiaH heftand that hand,
leth the £aw.
The third is3 Fugafortium : the flight of the valiant* and
flout ofheart, fet downe in the laft vetfe> and there ampli-
fied by the adiuncl of nakednetfc : He that is cottragious a.
mong the mightie :Jbafi flee away ntlte din that day. Then* fol-
loweth theconfirrmtion of all , $VtfV*-c£}K3 fapltthe
Lord : the Lord, who is the truth, and is omnipotent. Heft
a Eft. 14. 17. tllc LordoSHoRs $ if he *p*rpofe to doe a thing x irk* {ball
». Chro. »o.6.' difannU it ? if his hand be ftr etc bed out, mho [hall fur nt it hacks ?
iob.9. ii. My meditations for this time will be confined v\ithinthe
Vto. ai. jo. limjts of the l 3. verf Behold, 1 am prejfcdvnderjou,as acart
Dan. 4. 1 2. ^ yrtfod that is full of/beanes. In the baneUiog-wlwwef, my
order (hall be firft to runncouer the words { then to draw
from them, fome profitable note of doclrins.
Behold.
THis particle, fet in the front of this verfe, is as ic were a
watchword to flirre vp our attentions, for as much as
we are to heare of fome important matter. A learned Di-
uiuein his expofition vpon the fift or' Nehemiah hath alike
note .-This word Ecee^oeyMarkey or Behold, euer beto*
keneth throughout the Scripture fome notable thing very
good, or very ilI,thatisfpoken of immediately afterward,
and fucha one as commonly falleth not out among men :
and the holy Ghoftof purpofevfethto markefuch notable
things, with this word Ecce, Loe^arkftOtBehold^toput
men
Amos. 2. 13. 313
r ■ — ■
men in rcmembrance,and to awake them totheconfidera-
tion of the weightie matter that followeth,that they fnould
not lightly paife oucrit, but decpeJy marke and confi-
dent.
ThelcCultLonnw Commsnt. in *y4&. jjpoft. obferueth
out of holy Scripture, diuerfeacceptions and vCqs of this
particle, Ecce , Behold,
Firft, it noteth rem novam, ac inopinatam, at% mirabiltnu:
fomethingthatisnewand vnlookedfor, and wonderfull :
a$e/4#. I. 10, while the Apoftles looked (tedfaftly toward
/7f4**»,atthetimeo' Chrifts afcenfion, Ecce, Behold, twa
men,or two Angels in the forme of men, flood by them m
white af far ell, So is k vfed by the blelled Virgin in her Mag-
r.ifcAt, Luk. 1 . 4 8. Behold, from henceforth aft generations fiaS
call me bltfiei* Where Ecce , Beho/d,remmAgnam, novam >&
admiratione dtgnam, defignAt, fayrh Alfonfns Saimeren, Be-
hold Hi dcGgnethand poyntetbout vnto vs, fome great
matter, new, and admirable, fuch as is, creatnramin Ixcem
edere crcAterem famnUm Deminnmgencrare,VsrgintmcDtum
pArert. What greater, what newer,what matter more won-
derful I, then that a CreAturc fliould conceiuein her wombe
and bring forth her CreAtor, a handmauihct/jord, a virgm,
God > U h Co full of wonder, that the Prophet Sfay foretel-
ling it, chAp. 7. 14, (tamps it with an Ecce,Bebold.Bebold,a
virgin fiaffconceine and be Are afonne.
The Euangelift S. Lftfatthrw, chap, 1. 23. reciting the
Prophets prcdidion, kauesnotout this (lam pe,2?*&#/^ r
Behold, a virgin fall be with chtld^ndjhall bring forth a fomse.
The Angell Gabriel, w, ho wa* fent from God to the vir-
gin lMatj, to report vnto her, this great wonder,oraits not
this (tamp, Ecce, Behold. See the Angels words, Lnk. 1.3 1.
Behold%th*nfhalt conceine in thy wombe, and bring fort ha Jon ,
and /halt call his name lefw. This the Pojhllers doe call Ec-
ce AdmirAtiviem^n Ecce of Admiration: and it is the firft
vfe of the particle #f6*/^,obfenKd by Lorinm.
Secondly, it betokeneth^rppw^iwwfff^w, fome time
neere a: band, as £74141. 37, The frft fhall fay to &-
on
314 The XIX Lectvre.
on mm niU B ehold, behold them, ox behold the fe things,
And I will give to Ierufalem one that bringeth good ty dings .The
placelvnderftand of C£r*/?, who is Alpha, or primus, the
p-y?; and Euangelifta, he that bringeth the good ty dings :
him Gpd giueth to Sion,and to Ierufalem, and in him,Ecce
ecce tfia erunt : Behold, behold all the promifes of God (ball
come to parte, and that fpeedily.This is true of Chnft,* ho
fay th in the ReueUtion., chap. Z l. y. 'Behold, I come quickly 5
and Verf. 1 2 . Behold, 1 come quickly, and my reward is with
me togitte e fiery man according as his workefb*ft be. It I would
imitate the Poftillers, I could call this Ecce Admonitivnm,
an Ecce of 'Admonition , a warning word for euery one to
be in a readinelfe to embrace Chnft at his comming.
Thirdly, Ecce, Behold, is a note of aflfeueration, or cer-
taintie^ndis putforAw* or CVrr^veriJy or certainly. Such
it is lere. 2 3.3 9 ♦ iurtf, Behold /, euen I will vtterly forget you,
and I will for fake j0/*,and eafl you out of 'my pre fence, A nd / will
bring an euerlaftmg reprech vpon you, and a perpetuall fbame,
t»hich ft/all not be for gotten. Behold I will doc it 3 I will furely
doe it.
Fourthly, Ecce, Behold, is a particle, ordinarily vfed by
God in his Comminations,when he thrcatneth fome great
and heauie punishment to come ; as Ezech. 5. 8. Thusfaytb
the Lord againft Ierufalem, Behold, I, euen I am againft thee,
and will execute iudgments tn the mid ft of thee, in the fight of the
Nations, And, chap. tf^.ThusTaith the Z>r^ againft Ifrael,
Behold, /, euen /, will bring a (word 'vpon you, and I will deftroy
your high places. And agZ}nl\Tyrus,chap. 16. 3, Behold,
/ am again ft thee, O Tyrus, and will caufe many Nations to
ccmevp againft thee, as the Sea caufeth his waues to come vp.
And ag2in(\Zidon,chap. 1 8. 22, Behold, lam againft thee,
O Zidon, and I wiH be glorified in the midfiofthee. And a-
gainft Pharaoh, chap. 20. 3. Behold, I am againft thee, Pha-
raoh, King of Egypt- 1 will put hookes in thy lawes. Many
other like places I might alledge yet farther, to fliew vnto
youth^iuquenrvfeofthi* particle, Ecce, Behold, in the
Comminations of Godspunifhmems. 6 ut I will not hold
you
Amos. 1. 1$. 3Z5
you any longer with this difcourfe.
Su rhcieut (hall it be for you at this time to bee aduerti-
fed, that as often at you meete with this word Ecce,Beboldy
in the (acred Volume of the word of God ; fo often you
hauca watch-word, to (tirrevp your attention, to liften to
the matter that enfueth, for its weight and worth. Such is ic
in my text. Behold. Your attention 1*6 called vpon , to giuc
care to that which follow eth.
IamprejJ}dvndcryouyas a cart U freffedtbatisfuWif
jbcaues%
lam pre pd] ^p\3 It is in Hrfbil, the roote of it if
^3; which in Hffbil is fomctimes Tranfitiue, fometimes
Intrarfittue or Neutral/: from whence there is a twofold In-
terpretation of this place. Oae i?, I ampreffcdvndcr you as
a Cart is prejfed, that is full offbeauss , the other, / mllprejfe
yourplace^asaCartfuUofjhsauespreffitb. That is Our7V#-
tuaH reading, this our AiarginaB.Somz incline to that^fome
to this. Each hath a proper, and a profitable vnderftan-
ding. Firftoftheflifl.
Behold, I am preffed vnder you at 4 Cartupreffed, that u
fukofjhcaues.
T His meaning the Vulgar Latin feemeth tocxpretfej
Ecce, egoflrtde&ofubter vosy ficut ftridet plauflrum onu*
ftumfoend : which I find thus handfomely tranflared in an
old Englifh Manufcript (fome take it to be Wtskltphcs)Loc%
I jbatt found ftrougly vnder you, as a wayne charged with hay
fiundethflrongly. S. Hterome thus gloffeth it. As a cart or
wayne, that is ruil laden with flublrlc or bay, maketh anoyfey
four.dnh out, and bowleth : fo I, not any longer enduring
your finnes, but as it were commit ting fluhble to the fire,
fh all cry out.
With thiscxpofirionof S. Hierome, agreeth that ofGre-
gorie the great 9(JHoral. $2.6. Who there takes thefc words
of my text to intimate, that God vnder the burden of fins
Y maketh
\
7,2.6 TheXIX. Lectvre.
maketh a noyfe and cryeth out.AIiqnando ( fayth hc)etiam
infenfatis rebus propter infirmitatem nofiram alt A condefctnfione
ft comparat : Goci fometimcs condefccnds to our weake
capacities* and for our infirmities fake compares himfelfe
to things voyd of fenfe : as here : Behold, I (hatlfkreeke, or
fry out vnder you, as a carter wayne full laden with fit axes
fereekftb ox cryeth cut. For, becauie/*»#/» eft vita earn a hum,
the life of carnall men is as bay, according to that, 5/^.40. 6.
Omnis carofenum, All flefti isgrajfe, the Lorjl patiently en-
during the life of carnall men, teftifleth of himfelfe, more
plauftnfenumfe port are, that like vnto a cart or wayne he is
charged vsith hay. Now for him, Subfeni onere finder t, to
fkreeke out vnder a load of hay, it i* nothing elfe, buc/w.
dera & mqtHtates p:ccantium cum querela tolerate, with
complaint to tolerasethe burdens and iniquities of finfuH
men.
•This hisconftruclion feeme* probable to Ribera. Pro-
bable to himi: but it is good with Brennus ,good with GW-
ter, good with Drufins, good with Wmckelman, good with
other* with Remains, with Albert m, with Hugotmth Zfra,
with Dionyfius, as Caftrus hath obferued.
According to.whom 3 the true meaning of my text is, as
iftbeZ^diould thus hauefaid: Behold, O yee Ifraelites 5
*you, w bom enely of all the families eft be earth I bant known*;
b Veul i.Yj. you, whom I haue borne, b as a man doih heart his fonne 5
c 2i«w».ii.u. you j whom I haue carry ed in my botanic, cas a nmfingfa-
d JDotf.p. 16.2 9 tker bearttbtbtfuckjvg Child 5 You, once my d people, and
mine inheritance,^ hom I brought forth out or Egypt, by
my might ie power, and by my firetcbed out artne, Behold ':
c Vent. f. 2$. Behold fuch hath beene, and is your € fiubbemnejfe, fuch
your wickedneile, fuch the multitude of your finnes, that I
itEfa. 1. 14. 4m ( wcar y* to beare them : Behold, / aw preftcd vnder you , as a
Cart tspreffedtbatisfnllofJbtaues.As many fbeams&s much
hay or (rubble is vnto a tart , fo are you to me, in regard cf
your finnes you are fo to me $ fo trouhlefome, fo grieuous,
that I euen faint vnder you, and am not able any longer to
beare you.
Its
M O S. 1. 13. 31;
Its a very grieuous compJamt 5 and may teach vi thus
much :thatour/wr/ are fometimes burden] owe and grieuoiu
vntoGod. It is my do&rine;
Our jinnes are fometimes burdenfome and grievous vnto
Such were the linnes of the old world, we know it by,
Gen. 6. 5,6.For God f aw, that the Wtckedneffe of man wju great
in the earth7 and that every imagination of thz thoughts of h»
heart wot onely entU continnally. And it repented the Lfird^ that
he had made man en the earth* XndL u grxeued htm at bit heart.
It repented him, and grieued him at his hcarr.
Such were the finnes of ludah. We know it by the firft
Chapter of the Propiiecie of Efai. Tke complaints which
God maketh there, doc proouek : verfzi.Horr u the faith-
full Cine become an Harlot f [twos full of mdgement, right eouf.
neffe lodged in it 5 but nowmurtherers. 7hy ftluer u become
drojfejby wtne is mtxt with waiter. Thy 'Trine es are rebeKiom ,
and companions oftheeues : Every one loner h gifts ,*ndfolloxverb
after rewards *. they iudge net the fatherlejfef neither doth the
canfeof the widow come vnto them. Andverfe 14. Tour new
moontty and jour appointed feafis, my foul e hateih% they are a
trouble vnto me, I am weary to beare them. You fee ; the lii>s
ofludah were a trouble vnto God, he was weary to beare
them. They were burdenfome andgrieuvia vftro him.
Such were the finnes of lfraely we know it by the 4 \.chap.
ok E fat. There verfe 24. thus faith the Lord to I ft ad : Thou
hajf made me to f true wtth thy finnes 5 thou haft wearied me with
thine iniquities. What ! Was God mndeto (erne v>iththe
finnes of Ifrael t Was he wearied with their iniquities Mrs
more then euidett: the fennes of Ifrael, were burdenfome,
zndgrieuouf ynto God.
Are not the finnes of the *.\ hole world fuch ? Arc not our
finnes fuch r Sweet Iefus, thou knoweft they are fuch. The
labours, the tfoitiles, the miferies, the grtefes, the tormtntt
which in the dayes of thy flefh, from the fed houre of thy
Y 2 X.itittttie,
3^8 The XIX. Lectvre.
Natiuitie, to the laft moment of thy fufering vpon the
Crolfe, thou haft endured for vs, are To manydemonftra-
tionsj that our finnes arefuch 5 that they are burden fome and
grieuomvnto thee.
g Vhil z. 7. Dearely beloued, behold we Chrift Icfusin the S forme
h lh\ x. 7. ofaftrHMt) laid in a h manger, exiled1 from his countrey,
i Matth.iA^ k reputed for a Carp enters fonne9ycz for aJcarpenterj™ hun-
1 Mar'll.5^ gcfingjPthirfting, ° reuiled, rayled vpen, P (liamefully a-
m Mat*. 4.1. bufed 3 and in an agonies fweating great drops of blondes
n ib 4. 7, & muft confeife our linnes to hauebeene the caufe of all.
19 18. Behold we his glorious head crow ned r with tbornes^be-
VuLizT9 holdweWsfwcctc facef bujfetted and fpit vpon*.behold
q Verf. 44. vve h*s harmelefle *■ hands di (tilling forth goare bloud $ be-
r Mat.i7, 19. hold we his naked /j& u pearced through with a (barpe
f Mat. 16.67- fpearc 5 behold we his vndefiled/<r<tf,'4pvhich neuer ftood in
M*r\ 14.65. t^e vvay 0f (inners, dented through with crucllmyUs $ wee
y johuTAl muft confeife our (innes to hauebeene thecaufe of aJL
Our finnes the caufe of all \Efay confeifeth itTchap. f 3.
4, Surely > He [ Chrift Iefus ] bath borne ourgriejes^ and car-
% Ufa. $3. $. riedourforrowes : he was wounded x for our iranfgrefftons^
he was brtiifedfor our iniquities j the chafttfement of our peace
teas vp on him, and with hts ftripesrve are healed. S. Afattheur
repeats \t>chap. 8. 17. Himfelfe tooke our infrm'ttiet>and bare
cur ftckne fits. So doth S. Peter, 1, Spifi . chap. 2. 24. Chrift
his ownefelfe bare our fmnes in hx orvne bodie on the tree: by his
flripes are we healed. S. Taut fpeakes as plainely ,&>;». 4. 25.
* C h rift was delivered for our offe nets : an d I . Cor. 1 5, 3 . Chrift
died for our finnes. Ourfinnes are the caufe of all Chrifts
furTerings.
Our linnes the caufe of all Chrifts furTerings I hi cuen
(o. S. lAuguflin Mcditat.cap. 7. doth thus elegantly deli-
uer it : The firmer offendeth, the i^'is punifhed $ theouiltie
tranfgrclleth,.the*wwf«tf is beaten jthewiVi^/linnetn, tl\Q
godly is condemned jt hat which the?»i//deferueth,the good
furrereth 5 the feruant doth amide, the mafler maketh a-
mends \man committeth finne, and GWbeareth the pun-
ifhmcnc.
Amos. 2. 13. 319
aliment. So true is my doctrine,
Our finnes are fomctiwtes burdenfome and grieuotit vnto
God.
SoburdenfomeJogrieuoHs,** that he is inforccd tocom-
plaine, as here he doth againft IfraelJ amprefedvuderycu,
as a Cart id pre fed,that is full of /he dues. Stands it thus Be-
louedi May our fins be burdmfome and grievous vnto God i
Mayfhey preffe bim^ a Curtis preffed,t hat isfulloffbeauesl
Makewehereofthisvfe; tohztcjivne, to dcteft it, to ftie
from it, as from the'Deui//, who is the Author ofif,
Sjracides in his Ecc/efiajltcus, chip, z 1, to incite vs to the
hatred offline, to the detection of it, and to flie from it,
COmpareth/«»* to a Serpent, to* Lyon, to a two edged [word.
To a Serpent, vcrf. X. Flee from finne % as from the face of a Ser-
pent 5 for if thou commrfi tooneere it, it will bite thee. To a Ly-
on in the fame verfe, F he from finne as from a Lyon - the teeth
thereof are as the teeth of a Lyon, flying thefoules of men. To a
two edged fword, vsrfr 3. Flee from finne as from a two edged
fword 5 for a1 1 iniquitie is as a two edged fword, the wounds
whereof cannot be healed.
B ut what is a two edged fword ? what the teeth of a Lyon?
what the/*r<r otaSerpent I what the Deuill bknfelfe, to the
loue of God /Flee from finne for the hue ofGodfhtt with thy
finnesthoubenotburdenfomcand grieuous vnto God. If
we cannot but finne ( as, the truth is we cannot, fuch is cur
impctfcclionjyetletvsnotincreafethemeafureofourrm,
by any wicked malice. If we cannot flay our felues from
goingm the paths of finne,yet let vs (by our fclues forgoing
en therein. Stopwethecourfeofourfinnes, as the Lord
ftiall enable vs $and let vs nor,by the fulnetfe of their mea-
furc, pull vengeance fromHeauen, whether God will or
no. A heauie day and hourc will it be to you, to me, to a-
ny ,ifthe£#r^ (hall once fay vnto vs, as here he doth tolf-
raeljlampreffed vnderyou, as a (fart is preffed, that is full of
Jheaues.
Againc,ftands it thus, bcloued ? May our fiones be bur-
Y 3 denfome
3jo The XIX. Lectvre.
dcnfomc and grieuous vnto God? May they prejfe him as *
Cart is prefcdy that is full offbeaues ? Make we then hereof a
fecond vie, euen to admonifh fach finners as are obftiaatc
and impenitent. They may from hence be remembred,
that if they be burdenfome and grieuous vnto God, [ with
their obHmacie and imp enitencie ] God will be burdenfome
and grieuous vnto them with bis plagues.
Obftinaciejmpenitencic I O let finncs of fuch an eleuation
be farre from our Coafts. If we driue God to call a conuo-
cationof Heauen andEarth,as Efd. t.i.Heare Oheauens,
andgiue care O earth : / haue nounfbed and brought vp Chil-
dren, and the j haue rebelled againfi mcji we driue him to call
on the moun taines & the foundations of the earth to heare
his controuerfie, as Micah 6. i . Heareyeo, O mountaincs,
the Lords controuerfie, andyee flrong foundations oft he earth ;
the Lord hath a controuerfie with hit people, and will plead with
them : if we driue him to his old complaint, Hof, 4. i. There
u no truth y nor mercie, nor knowledge of God in the land, By
fwearing, and lying^and killing, and ftealing, and whoring y ce
breake out, and bloud toucheth bloud.if wc thus and thus force
God, what (hall become ofvs in the end i Will hee not a.
gaine/0wvs,tocry out,hou!c,and repent, that euerwee
thus and thus forced him ? Yes, without all controuerfie he
x Ttyhum 1.6. wilJ.He will poure out x hisfurU hkcfire,hz mWtbrow dovme
rockes before him 3 and (hall we then be able to Hand i Its
importable we fhouldjVnkire truly and vnfeinedly renoun-
cing all {hew of obfiinacy and impenittncie, we become duti-
full and obedient children to the Lord our God. O how defi-
rous, how earneft is our fweete Saviour -, we fhould be fuch ?
How pathetically doth he pcrfwade our, and the whole
Churches reformation ? Cant. 6< 1 3. %uurney retume O
Shu 1 am ite 5 retume^returne. Let our reply be, with Saint
Afdftine, Domine, da quod \*be$y& )*be quo4 vis, Z> i,giue vs
abiiitie tonr*™? to rhee,and then command v tdretumez
or with Jeremie chap, 1 1 \%.Turnetheuvs vnrothee;6 Lord,
and wejballbe turned 9 thou Art the Lvrd our God.
Thus
MO S. i. IJ. 33
Thus haueyou my dodlrine,and thcvfes thereof. My
dodrinc was : Our finnes are [ometimes burden/ome and gne.
nous vnto God. M y £rft vfc was ; an incitement to the de-
ceftarioa of (innein general!. My fecond was, a caueat a-
gainft the fouleft of iinnes, obftmactc and smpenitencie. My
do&rine branding our finnes with burdenfomeucllcaud
grieucufnefle in rcfpedl of God5I grounded vpon the com-
plaint, which in my tew, God makethagainft Ifrael -,1am
prejfedvnderjou, as 4 Cart is pre ffrd that is fultofjheaucs.Qod
it frtfidvnder our finnes 5 therefore our finnes are burden*
fomevnto him, they arc grteuous vnto him.
But here it may be questioned, bow God can be faid to
comp/atHtoiouT linnes,to be burdenrdmth them, to be grie-
ued atthem, fith in himfelfe he hath all pleafurc and con-
tent i He dwelleth in fuch y light, fash brightnetfe of glory, Y *«r*"« 6> &
as neuer mortal! foote could approach vnto .- the fight of his
face is to vs on earth vnfurTerable -9no mortall eye euerfaw
kimsnor can fee him : he x inhabiteth tb* eternitie, is the 2firfl, * %*• 17- if.
and is the /!*//, and b cbangetb not 5 y ca,hath not fo much as a * E^a' ,44* 6'
tfladow of change. How then is it, that he oft complainetb ? Q u^ *" j" *
how can he be burdened * how grieved I
Complaints, we know?are the witneiles of a burdeuedyZud
grieued foulc. God here complainetb of prellure, that he is
frefed vnder Ifraell, as a Cart is preffed, that tsfuQ offieaaes : v
from whence the collection is, that the finnes of Ifrael are
burdenfome and grieuous vnto God. But can this be fo in-
deed ? Can our finnes be burden/ome vnto God/Can they be
grievous vnto him? or can God compUine that they are fuch?
What can be faid vnto it \
Will you, that I fpeake properly, without a figure? Then
thus I fay :GWr4»»<tfCompIaine, becaufe he cannot be bur-
dened, «r grieued. Could he be burdened or grieued, hee
could fufer : But he cannot fvfer. Euery blow of ours,
though we were as ftrong and high? as the fonnes of^nak,
light ftiort of him. If fome could haue reached him, it had
gone ill with him long ere this. BuiGod cannot i*fer. So
Y 4 true
332. The XIX. Lectvre.
true is that axiome of the Schooles iNopajfioncan befall the
Deitie. Aquino* i.qn. %o.art, i. thus deliuers it : Nulla f of*
fio e§ in Deo 5 there is no paffion in God : and lib. i. Contra
Gentiles cap. %?Jn Deo mnfmt Paffionesajfcclmm j there arc
no *§<. Trine paffions in God. By ajfelliue pjjfitns he vndcr-
ftandeth the pajjions of thsfenfitme appetite which therefore
are not in God, becaufc God hath no fuch appet it e} zsFerra*
rienfis hath well obferucd.
Well then, if thefe pijfions of complainings of repenting, of
grieving, of faint i*g,and the like, czrmot properly be fay d to
be in God, how are they fo frequently in holy Scripture a-
fcribed vntu him I
My anfwere is, they are afenbed vnto him WT*7&&Wi
per ew'3]c«7raTO^/<«'J abufittefy, by an tsfntbropop&thie. It i$
t/ftbanafm his golden rule jwju. avStanvmSut fi *fy$a
Swwfi7mt 3 roouZ?). Say God complainsth 5 fay he repenteth \
fay he grieaeth 5 Uyhefaintetb, or is wearied; allthefeare
fpoken of God fosouv capacities, but arc to be vnderfiood,
as its fit for God.
God in holy Scripture fpeakingofhimfelfeas ifthefe
paflions were familiar withhim,heappcares as tranffigured
into the Jikenetfe of our nature, and in our owne familiar
termes fpeaketh to our fhallow vnderflandings. As an olji
man fpeaking to a child, frames his voyce in a childifh
phrafe. So God fpeaking to vs men, fpcakes as the manner
of men is to fpeake. A/*' jfco iyaii^ «3«Vr*cw (faith Athana-
fim IJtjpHt, contra Ariam in Ntceno conctlio ) for our imbecilli-
tie God thus fpeaketh :he defcends to cur capacities .-and
that men may in fomc meafure know him, he will bee
knovvne as man 5 by pajfions or affections, by complaining,
by repenting, by grieuing^by fainting. By thefe he fignifies
not what he is indeed, but what isneedfullforvsto know
ofhim. For we well acquainted wit h the vfc of thefe natu-
rall paffions in our feluesjmay the better gueife at the kno\r
Jedge of that god> to whom -we heare themafcribtd by
tranflatm. By tranfl.itw^not property; or as onewll&yth,
per
A m O s. i. 13. j53
perfiguram, nonnotnram, by a figure, not by nature : or as
the Schooleg fpeake quoad tfft c~lum% non quoad affettum , in
the effect, not in rhe affection 3 So tsfquinas Par, i\qu.zi.
art. 3. C.
But hauing intreated elfe- w here of this queftion, IV he-
tber there be any affeclion or pajfton in God, in my 1 7. Sermon
vpon Hofeahchap. 10. I now fay no more of ir, Onely I
conclude it affirming with Gregorie UWora/* lib. 2 o.cap. z ?.
that God is, Sine Z eloZtlans, fine irh irafcens, fine dolor e&
f<xnitenttapccnitens,fine mifero corde mifertcors, fine pr&vifioni*
bus prafciens : that God is zealous without ^eale> angry
without anger t grieuing wirhout/*r>w, repenting without
peKitencie, pitifuJl without />£i*, foreknowing without/»rf-
fight. There is no pajfton at all in (jod.
Thus haue you my anfwere to the queftion euen new
propounded. The queflion was ; Hew God may be fayd to
compUinc of our finnes, to be burdened rvith themy or to be gric-
nedatthem^fith in himfelfebe hatlo all pleafure and content f
My anfwere is. He cannot befaidfo to doe in a proper fenfe and
vnderftanding,beczufc God is nor obnoxious ro any paffion,
but improperly, in a figure, abufiuely, metaphorically, by an An*
threpopathie^and metonymicaKy, he may well b t fayd (0 to doe :
he may well be fayd to complaine of our finnes, to be bur-
dened with them, and to begrieued at them. So he complai.
neth again ft Ifrael, here in my zt^t ; / am prejfed vndcr you,
at a Cart ii preffed that is fullofjbeaues.
Hitherto haue I flood vpon thefirft Interpretation of
thefe wordsjdepending vpon the intranfuiue or ncwtrail figm
mf canon of the Hebrew verbe "py YI I am preffed. The o-
ther Interpretation growing vpon thctraniitiue lignincati-
on of the fa me verbe, is put in the Margent of our neweft
Engltjh tranflation>andthusitis,
IwiQpreffe your place, as a Cart full of fie aues pre ffeth.
It is the very reading cfTremeHitee acd Iuniw, Jonathan
doth not much varicfrom it } nor R. t^brabam, and other
Hebrew
334
The XIX. Iectvre.
Hebrew Doctors, nor the wife men of Sprite, zsTagmne
hathobfemed* Ournewexpofitorsforthe moft part doe
mentionit,Crf/w**,andD<i»rfw, Brentim and fT$nclelman9
Mercerm and Jguadrattss, Chrifiop herns a Caftrotand Petrus
a Figuicro, I will prclTe you.
In an old Englifti Bible,It may be Taveruers tranflation)
I find this place thus Interpreted $ 1 will crafhe joutn [under -9
like as a wayne crafieth, that ufulloffkeaucs. I will craft you,
or, I will prejfe you : the meaning is the fame : and thus I pa-
raphrafe it5
/ ] the Lord, lebovab, your Lord God* will pretfc jour
place, wherefoeuer it (hall be 5 But how i Hnhcr as a cart full
loadenvtith [hcauespreftetb ] the earth3and whatfoeuer elk it
pattern ouer ; or as a cart full leaden pre feththefieaues in the
threfhingfloare : or as a cart full loaden wtth jbeaues is itfelfe
pre fed. I will pretTc you, as a cart full offieauesprejfeth, or is
prejfed.
By this fecond Interpretation of my text, my text is fim-
minatorie. The Lord threatneth to punifh Ifraei for their
firmes $ topunifli them non levimanu, aut vmhus langmdat
not with a light hand, or languifhing force, Jed maw mfu
acrobore,but with great endeuour and ftrengtb. Imllpreffe
you, as a cart full offheaues preffeth, or is prefted.
God eueriuft/and immutable, afEgneth to like finnes
likepunifliments. We for (inning come not fliort of the
Jfraelttes. May we not then well expect (heir pun'tfhments f
Yesdoubtleile,wemay : and this Comminution may be af-
well to vs, as to them 5 TwiUpreffe you, as a cart full of (heaves
pre feth, or is prejfed. From this Commmatten we way take
thisleffbn:
Gtd willpeuerfuferJtHHe to efcape altogether vnpumjhed.
He willlnot.His f0waw*Wi<wof punifhment giuen in Pa.
radife to the tranfgreiTor of bis law, is a proofeof this truth.
The Commination is, Gw. 2.17. In the day that thou eateft
thereof [of the tree of knowledge of good and euili] thou
/bait dje the death. Adam tranfgreflfed the Law 5 it was his
Jm*%
A MOS. 1. 13.
335
finne $the p uni lament of it,in him and his whole poftcritie,
IS death.
Hitherto belongcth that maleditlion.Dtut. 17.1 tf.which
i$ repeated,.*?*/. 3. IO. Curfedsseuery onc,ihat cont mutt h not
in all things, which are written in the Boefy of the Law, to doe
them. Now Go dis euertruein hisfayings,and he euerpcr-
formeth, what he faith. If thou then faile in the perfor-
mance gfany one Commandement of bis Law, or of any
braunch thereof, the C^iayeth hold on thee, and obli-
gcth thee to puniflment.
In the fir ft Chapter of the Epiftle to the Rom.verfi 3 a. we
know it to be ri hr&up*. rk ©?*,tbe Law of God, bis righ-
teous zxxdiuft Law, bin Law of Nature, that, they which
doefuch things ( as are there rehearfed ) are worthie of
death. Art thvu fitted with vnrighteoufnejfe , mxhforntcati-
on, with wickedneffe , with couetoufnejfe , with ma/iciouf-
nejfe ? Thou art worthie of death, Art thou full afenuie,
of mart her , of debate, of deceit , oimaltgnitie ?Thou art
worthie of death. Art thou a whijperer,* backbit er,* hater of
CfrfrThou art worthy of death. Art thou despiteful, 01 proud
Or a botftc r,or an inuentor ofeuilfir dijobedient to thy parents?
thou art worthy of death. Art thou without vnderfianding}or
without natural! affeflion ? Art thou a covenant breaker y or
implacable, or vnmercifuS ? Thou art worthie of death. It is
to Jh&JwixA ft ®««, the Law of God, his righteous and iuft
Law, his Law of Nature, that they which commit fuch
things, are worthie of death. They are worthie of death:
and death muft be their wages. It mull be fo.
So true is my Doctrine,
God wiU neuerfujfer finne to efcape altogether vnpunijbed.
For the further ilfuftrationof this truth, I might pro-
duce the fuffrages ©f the auncient 9 oft^ufiine^nd of(/re-
gorie. But hauingelfewheredoDc that in my 18. Sermon
vpon the 10. otHofeah, I will oot now againe doe it : and
what need I draw from the Riuers , when 1 am full of the
fountame f
5 36 The XIX. Lbctvrb.
fount dme f Yet may I not end, without making fomevfc
hereof.
My firft vfefhall be, to reproouefuch as teach orhcr*
wife, as Socinus Oflerodtm^Gittichim, and other the ene-
mies or' C brills fatisfaftion. Thcyv\ ill thus argue: if God
will neuerfurfer finne toefcapevnpumjhed , then belikehce
caftet hall men into Hell , there to be punijhed with infernal!
torments.
I anfwerc, No. Sed esuofdam infernalibtupoenu funit, etU-
rispeccMA remttttt : Farre bee it from God, that he fhould
puniihall) rhtEleli as well as the Reprobate, with infer-
mil torments. Some, All the Reprobate, he fo punifheth:
but to others, to all the EUU* he forgiues their finnes.
Their reply here is : Dorh God forgiue the Elect their
finnes I Why then it is likely, he leaues them altogether vtt*
punijhed.
Ouranfwereis : Not fa. God doth not leaue the finnes
of the Elett altogether vnpunijhed ; but doth pmijh them
all,by tranfiating their finnes from thcm,to his owne fonne,
Chrtft lejm : according to that^ Efay 53.6. The Lord hath
laid on him the iniquiue of vs all. He was wounded for our
tranfgrejjlons 5 he wa* bruifedfor our iniquities. The fumme
of all is ; Our tranfgrcfTions, our iniqukies,our finnes God
punijbeth in Chrift, and for his fakeforgiues them vs. Thiis
farre the reproofe.
My Second Vfeis, a ftiort word of exhortation. Will
not God fuffer anyfmnc to efcape altogether vnpunijhedf
What then mall become of vs, beloued I Our finnes J Arc
they not impudent and vnblufhingi A re they not a#ed
wicb lifting vp the hand, and heeU againft God I The hAnd
in oppofition,the heeie in contempt I Our finnes ! They
iceepe not low water 5 the tydeof rhem is eucr fwelling:
they are objects to the eje of the world, and are proud, that
thcyareohferued,
Jhauereadof two ladders, by which mem climbe to
Heauen -, prayers and fmnss ; the godly by their prayers 5 the
wicked
M O S. 2. 13. j?7
wicked by their/***/. By this latter ladder did Sodome and
Nmivch ciimbe. O let not our [innes bee fuch climbers !
Rather then they (hould pt eireinro the prefence chamber
oiHea*etjy and grow acquainted with 5W, let vs kcepe
them dov\ne,and hetcpHm/btbem. For they muft be pun-
ished.
Muft be J Yea, fayth S. *s4uftine E»arrat. k fpfai. s$%
JmqmtM omniiy parva magnate fit, punUtur nccejfe eft : E-
ueryfinne,beitgreat, or be ic little, muftofneceditiebee
punifhed.
Mart it i By whom t He there tells you, aut ab ipfi ho.
mmepoenitente, am a 'Deo vindicante 5 eyther by man re-
penting, or by God reuenging. For quern pcemtet, feip.
fttmp'.imt, who fo repsnteth of his finnes, hcpu#t/betkhim-
felfe fcr his (innes. Ergoy fratres, puniamm peccata Kcftra:
therefore brethren, let vs be our owne puniHiers -.pHtufh
we our felues, our jTnnes, that God may haue mercie on
vs.
He cannot fhew mercie vpon workers of in;quitie, qua-
JibUndiens peccatviaut ton eraAicens peccata^ as if he flatte-
red men in their (innes, or had nopurpofeto roote out
finne.
Trorfus aut funis y autpumt. Belceue it e'ther thou rnuft
punifh thy felfe, or God will punifh thee. Vitwn piiniat,
punit/e. Wilt thou that God fliould not punifh thee, then
punifh thou thy felfe : and wafh away thy finnes with the
fait and bitter teares of vnfeined Repentance, through a
liuely faith in the bloud of our Lord and Sauiour Ufa
Chrifl : So (hall not thy finnes be layedvnto thy Charge;
but they fliall be as a bundle, that is bound vp and is cart
into the bottomeof the Sea:they (hall neuer rife vpagainft
thee.
If thou thus punifh thy felfe, God will not complaine
of thee, that he is preffed vnderthee 04 a Cart u preffed,
that is foil of /heaves : nor will he threaten, to frejfe thee, as a
Cart full 'oj JbtAHes pre jfttb, or is pre fled.
Now
53 8 The XIX. Lectvre.
Now forfakingche ladder of our finncs , climbe we to
Heaucn with the ladder of our prayers.
O Lord>onr God, thegiuerof all grace, grant, we befeeeh
thee, that we may vnfamedly bewajle ourfiwnes, be they neuer
fo(m*H,andmay amend all without excufe, as well our feerg*
fin»es, m thofe that are knowne, that we may in thy good time
be tranJUtedfiom this valley offinnes, to that thy blejfed ha-
bit at ion above, where we may with all Saints for e .
uerfing : Halleluja, Saluationfand glory ,
and honour \ and power, vnto the
Lord our Cod for euer-
more. Amen,
(V)
The
33S>
The XX. Lectvre,
AMOS 2. 14,15,16.
Therefore the flight [lull peri ft from the fwifi ,and t/je
ftrongfhdlnotflrengthen his force \neither fball the migh-
tie deliver himfelfe,
T^eitherfhaH hejiand, that handleth the bow> and he
that is fwift of foote fhall not deliuer hwfelfe, neither
fhall he, that rideth the Horfey deliuer himfelfe.
And he, that is contagious among the mightie, [hall flee
away naked in that day, faith the Lord.
THe defiance is fet, the trumpet is blowne, the
warre is proclaimed (torn the Maieftie of heauent
againft the Kingdoms of the ttn tribes of Ifrael.
Such was the height of their impieties, difcoue-
red,zvr/.6,7,8. fuch the fouleneire of their ingratitude,
blafed vtrf* 12. that they could not Jookc for Jctfe, then
a dilTipation,adifperfionandouerthrow by warre.
The proclamation you heard of, of late, out of the 1 5.
verfe, it was made, either by way of a grieuous complainr,
'Behold, 1 am preffed vnderjou, a* a c*rt is preffed,that is full
effheaues : or by way of a terrible commination, Behold,
I will preffe you , as 4 cart full »f fheaues prefoth , or is
preffed.
The fucceiTc and euent of this warre now followetb,
verf. 14, 1 5, 1 6. wherein three generals haue bin obfer-
ucd: Impotent ia fugiendi.Debilitai in refiffendo, and Fuga
fortium.
The firft was, their wwp*fw^ and vnaileneffe to efcape
by
34o The XX. Lectvre.
by fight in the day of batte.II : the fecond, their debilitie
and weaknetfe in refitting the enemie : the third, the flight
of their mod valiant and tlout of heart. Three gencralls
they are, and are by our Prophet diuided into feauen fc-
ucrall branches * in which he defcribes gravitatem trsbtn
lationis,z$ Caftrw fpeaketh,thegrieuoufnei of their tribu-
lation ; or as gwtdratiu, (ttmmam caUmitatem & *ngtt-
ftiam> the extreame miferie and anguifh,whereinto the/
were to fall.
HcfhewethGods judgements to be ineluctable. If he
will the puniftiment of any, there is no place for refuge%
no evafion, no mcanes to ejeape. Neither he that is of an
expedite and agile bodie , nor the firong man ? nor the
might], nor the bow-man, nor the fmft offoote, nor the
horfem4n,nor the couragiom and flout of heart* fliall be able
to helpe himfelfe in that dajjn the day of Gods rcuengc-
ment.
Thus haueyou fummarily the fcope of our Prophet in
this Scriprure,and the meaning thereof. I muft now de-
fcend to the particulars. The fu ft of the feauen miferies,
here foretold to betide the Ifraelites9h in the beginning of
the l^.vtrfe.
The flight (baH peri(b from the fmft.
IT is an Hebrew phrafe. Imeetewiththe)ikc,/^r/.i42.
4. "Terijt fvga a me. So Bawd in extreame danger in
the Caue,compIaineth : The flight peridied from me,or
llffitge failed me 5 or,I had no place to flie vnto : that is,
I faw not which way I might efcape 5 all hope of evafioo
was gone from me 5 I was in mine owne cyes,ofneceffity
to haue periflied. Perijt fttga a me, The flight penihed
frommee.
The like forme of fpeech is, Ierem. 25.35. Pcribitfugd
a pAftertbtii, &falmtio ab optimaiibm gregis : Theflight (half
peri/b from the (hepheards, andfaferie from rhc chicfe of
the flocke; that is} The fhepheards fhall haue no way to
flee,
:
Amos. z. 14, 541
Bec,2ndtbeprineip*Bofth*fi*cke9the Rams of thcfloclce
(hall hauc do way to efcapc •, 'Peribit f*ga,thc flight (hall
perifb from the (hepheards , and J*fti: from the chiefe of
the flocke.
So,Iob 1 j . 2 o. it is par t of the infelidtie of the wicked,
Teribit fuga ab *v, flight (hall perifli from them, that is,
they ftiali notefcape.
The meaning of this phrafe is well expreiTed,/4ww 9. 1.
.W*» eric fuga cu quifugient> & non faluabitnr ex eis, qui fw
gerit. He thatfleeth of them, fhall not flteawaj, and he
that efcapeth of them, (hall not bedelmered. Surely from
fuch pertbitfuga, flight (hall perifli ; flee they may, but by
their flight they (hall not ejeape.
Pertbihfuga, the fltghf fhaU per ififrvm the fwift. As the
flight periflieth , fo may other things be (aid to perifli,
the Law, and fiunfe/l, and the Word • the Law from the
Pnefi, and counfell from the wife, and the word from the
Prophet, ler. 1 8.1 8.
So, Ez,ccht 7. 16. it is [a\d,The Uw fbaU perifb from the
Prtefl, and counfell from the Ancients. And Jerem.^.y^
Counfell is per'sfhed from the prudent. And Efai. 29.14. the
nufdome of the wife men fhaU perifb. „
Now for the /jw,and the word,and »^/2&»^,and counfell
to f7/£ from the /ViV/2, from the Prophet, from the Wi/>f
from the Prudent ,and from the Ancient ,what eifeis it,then
for fuch men to be deftitute of fuch things ; the Priefloi
the £41*, the Fr^^rofthe *f *r^, the wife,the prudent pud
the ancient ,of wifedome and counfell?
So touching my text, I fay, for f &* $gto r 0 p*r//£ jfaan
r&* /iw/r, it is nothing elfe,thcn for the fwift to be deflitote
of flight, to be depriued of flight, to be altogither vnablc to
yfo 4»4j, \« hen he would.
Tfc* #g&f A*// pm/fc from the fwift.
The fwift! Who is that? The ©Id Hebreweshy,it isa uokniJa
Ieroboam9 fonne of Nebat *> who fled from Salomon into b chrifi0fh,k
\ALgjptyi& S. Hiertme, and after him b %emigiHt, Rupert us , ^/?ro.
Z Alberttu, ,
542- The XX. Lectvre.
osfttert ru,H*go, znd Dionyfiia haueobferued. Thislewijh
conceit is in this place enlarged : As by the Swiff they vn-
derftand leroboamJonnQ of Nebat,who fled from Salomon-
c i&n* 1516. Co by the Strong, they vnderftand c Baaj&a> that warlike
Kingjwho all his dayes had vvarre with A fa King of Judith;
a i.King.16.16. by the Mighty, King ci Own 5 by the Bowman, • M#, the
c Cap.19.16. fonne of Ntmjhi^ who flew X"/^ /^r^w with an f arrowy
i z.K/»g.9.z4> by the cSV*// of foote, King % Menahem $ by the Horfeman,
h ^if 2<I5> ^^ h ^'ti^the fonne of Remaliah 5 and by the Courage
i cJ.i7.i.eW. 9m\nAft9nt cf htart^K.i Hpfaafonnc of 2s/<*6,thelaft of
But thefeare Hebraorum fomma,zs Lyra calls them 5 or,
as Mercerm% Nugamenta: they are Iewifli dreames and
f0j*.r» vn worthy the maieftie of holy Scripture. 1 therefore
palfe them ouer: and doe vndcrftand this branch.of the
flight perifliing from the fwift, with the other fix that fol-
low, of the vtter fhbftet -fon of the ftate of Ifratl, and the
fi 'nail c apt tuitie of that people,whcn they were caried away
by Salmanazar into Affyria. In that day (a heauyday to
them) neither he that was of % fwift, an expedite and an
agile kodie, nor the ftrong man, nor the mighty, nor the ar-
cher, nor the fwift of foote, nor the rider, nor the couragma
and (tout &f heart , found any meanes to faue or heJpe
himfclfe.
From thefirft of thefe fcauen mifenes thus cxpreflTed in
this firft branch, The flight fail 'penjb from the(wtft9\\ e may
take this lelfon,
When God refolueth to punifh man for fane, there is no re-
fuge for htm, no evafion^no efcaping by flighty though he
be of a fwift, an expedite ,and an agile fodte.
This truth Albertus would ratifie with thofe words,
Prov.y.Z. Vehx pedibpu offendet. He that is fwift of foote
tffendeih, fturnbleth, hitteth againftfome ftone,or flump,
and fo falleth, and is ouertaken. Bat the allegation h im-
pertinent. The words are agaicft rafh and vnadui/eda&i*
ms m thccourfcofmanslife3 and doe bearc with them
this
MOS. Z. 14. . 343
thisfenfei As he that runneth hatfily,ifheIooke not to
his feete, that he may chufe the good way, and Jeaue the
bad, is in great danger of continuall falling: fo hc,that
haftily and without due deliberation goeth about this or
that, may eafily tranfgrelle before he be aware. This fcnfe ** ,
is naturall to the words, as we render them : He that ha-
fteth *nth his feet e,finneth. If thou runnc haftily to euiij,
thou (inneftagainft God and thine owne foule.
The other place alicaged by Albtrttu to prouc , that
there is no evaiion,no cfcaping for the fvrtft,i$ n.ore perti-
nent. It is in Efay chap.io.%6, Veiocioreserunt^m ptrfe-
quentur vos. Thinkeyou not by flight to faue your felues:
for they,tbat (hall purfuc you, (hail be tsfwift as you, or
fmfter.
As pertinent is that of the Preacher, Eccl.o. 1 1. There u
no race to the fwtft, or,i» running it belprth net to befrijt. The
meaning of it the Chaldee Paraphrafe thus expretfeth:
though men be asfmft as Eaglestyzt (ball they not by run.
ning helpe tbemfcluesjor dcliuer thcmfelucs from death
in the day of battel! The Hebrewes refer this to Hafahel,
one of the fonnes of Tzeruiab, who though he were an
exceeding frift runner, as light of feote as ajwilde Roe, as he
is defcribed, i.Sam.i.x 8. yet could he not cfcape,but he
muftbeflainekby^/Kr. ^ t.sant.i.*}.
We read of diuers,fwifc of foote beyond admiration :
of AtaUnta in the 1 ?oet,\\ ho feemed 1 o>id. Metam.
Scythica non fegnius ire [*&***, M* 10. f*b.\ 4.
to runne as fa(t,as an arrow flyeth from a ftrong bow : of
Camilla in an other mCPoet, that ihe did cur fu pedum, with » nrg.JEneid.
her fwiftfcete,0/tf-r*«»<r the winds 5 that (he flew ouer flan- Uh' 7'
cling come, n Infa<ro
nee tenerat enrfu Ufiffet ari/ita ftmw.
and did no hurt to theeares thereof ; that ftieiournied vpon o Dionrfus hi.
the reft les and fwelling Ocean, and nene r dipped the Jole of lBt
her foote therein. Of Jphtblus in n Orphesu, ° Nonmts, and ^)eTjHatZ]
P others, that he likewife ranne ouerftanding cornt without Byg*. j/hom.
hurt vnto the eares,and vtalkedvpon the Set : of Orion, Ne- Wa in Omne.
Z % ptuns
344 The XX. Lectvre.
ptms fonnc m Hygtnus , that he coald runne vpen the
wattes, of the Sea: of Arias, Menecits his fonne, ia
q lti.i.£f£.3« the Greeks * Epigram* that running in a race from the
ampaier. ^ ginning to the end no man could fee himy fo fwift he was of
foote.
But thefe I take to be either fabulous, or hyperboiicaQ.
Yet fay,there were fuch $ fay, there are fuch 5 1 fay,neither
was there for them, neither is there for thefe, any evafion,
or efcaping from God. No, not any at all. My Prophet
in the next verfe/6<? 1 5. *f this Chapter ',fpeaks it in plaine
tearmes; He, that isfmfr of foote, Jhall not deliver him*
felfe.
Not deliuerhimfelfej and yet fwift of foote, Itiseuen
fo. Why may he not attempt to flee 1 Perchance he may:
yetfhall his attempt be fruftrate: for thus faith the Lord,
Amos 9. 1 . He, that fleet h, (ball not flee awayyandhe that efca-
pcth-fhall not be delmered. Yea,faith hC) though they digge
into Hell, thence [ball mine hand take them : though they
climbc vp to Heauen* thence will I bring them downe. And
though they hide themfelues in the top of Carmel> I will fearch
and take them out thence 5 and though they be hid font-*
my fight in the bottpmeof the Sea, thence will I command the
ferpent and he fiall bite them. And though they goe into cap*
tiuitie before their*enemies, thence will I command the fword}
and it /hall flay them. In this Hyper bohcall exaggeration,
(for fuch it is in the iudgements of S.Hicromc,Remigitti*
tAlbertm, Hugojnd Dionyfiusfhe (hewethjhow impoffi-
ble it is for man, by feeking to flee, to lurke, or to hide him*
felfe , to exempt himfelfe from the power or wrath of
GOD.
This impoflibilitie of hiding our felues from the power,
or wrath of God , cither in Heauen , or Hell, or Sea, or
darke place, or any where elfe, is elegantly and fully iilu-
ffrated by the fweeteft finger of Pfalmes > D avid, pfal
Whuher {hall I goe from thy ffririt? or whither Jballt
fie from thy pre fence f
Amos. i. 14. 34c
Iflafcend vp into Heauen, thou art there : if I mal^e my
bed in Hell,behold,thou art there >.
If I take the wings of the morning ,and dwell in the vttermofl
farts of the Sea,
Euen there {ball thy hand lead me, and thy right hand /ball
hold me.
If I fay, Surely the darknes flail couer me : euen the nigh
flail he light about me.
Tea the darkneffe hideth not from theejsut the night flint th
as the day : the darkneffe and the light are both alike to
thee.
You fee, nor Heaucn,nor Hell, nor Sea, nor darkneffe
could hide Datstd from the prcfence of God. Could they
not hide Dauid,3t\d fhall they be able to hide others ?They
fhall not. God makes it good by thar his vehement alfeue-
ratioa,/fr/».2 v*3« Ami a Cj id at hand, faith the Lord,and
not a G*d a far off?
Can any hsde himfelfe infecret places, that I flail not fee
him, faith the Lord? Doe not I fill Heauen^and Earth, faith
the Lord ? You fee againe : *s<t hand ox further off, in
He auenjox Earth, in places of moil fecreeie^ouv Lord heis
God, ho feeth all things, be fills both Heauen and Earth.
Thus hauc you the confirmation of my do&rine, which
was,
When Godrefojuetb to punifl man for fir.ne, there is no re-
fuge for him, no evafion,no efcaping by flight 9t bough he
be of a fwsft^an expedite ^and an agile bodie.
Is there no refuge for vs,no evajion, no 'fcaping by flight,
when God will punifii I No,there is none. How can there
be any ? fith our perfecutors fhall befwtfier then the Eagles
of the Heauen to purfue vs vpon the mount aines , and to lay
roaite for vs in the wilder nefe: according to the mone that
the daughter of Sten maketh, Lament .4 1 9. Flee we, as
we mzy,tomouxtaines:tothcwildernepyto hide our feluesf
our flight fhall be in vaine: for our perfecutors (hall be fmf-
ter then the Eagles of the Heauen 5 they whom God will
employ j to be the executioners of bis difpleafure to-
Z 3 wards
r
34*
The XX. Lectvue.
wards vs, (hall dill haue meanes to ouercake vs, and to
finde vs out.
Will there be no refuge for vs, no evafion ,no efcaping by
jftgfej when God will vifitforourfinncs? What (hall wc
then doc bcloued* What? yis audire cenfiiitm ? Wilt
thou hearecounfclJjfairh S.Auftinem his fixth Trcatifc vp*
on % M«/ £jp#/* , «fr w *£ i&ofugere, ad tpfum fuge • If
thou wilt flee from him, flee to him. Adipfumfugeconp.
tendo&on ab ipfo latendo. Flee to him by confefling thy fins,
but hide not thy felfe from him . Latere enim non pot es, fed
eonfitert potes. For its impoffiblc thou fliouldft lye hid
from him, yet may ft thou confedethy felfe vntohim.
t Vfal.$ui. Say vnto him, r Ttffugium meumes tu, Lord thou art my re*
fnge and my fortreffe : my Gad, in thee will I tru&Refugium
meum es tu, Lord thou art my refuge.
To like purpofe the fame S. Anfttnevpon Pfal. yi. faith,
Non eft quo fugiatur ab ittotnifi ad ilium , there is no flying
from Godjbut by flying to Him.& vie evader eiratum, fuge
adptacatumfif thou wilt flee from him,as he is angry >flee
to him as pacified.
So vpon P/al.7$. Nat eft, qua fugiae a Deoirato, nijt ad
Deum placatum\ there is no flying from God angry, but
to God pacified J Trorfue non eft, quofugtas, beleeue if,
there is no flying from God. Vufugere ab ipfo f fuge ad
ipfum. Wilt thou needs flee from him? then flee to
him.
Flee to him ! From whence and whither I Can I flee
from any place where God U not >to foroe phec where be u f
Or is he not euery where I Fills he not Heauen and Earth *
How then can I flee to him I
Vnderftand not any local] flying de loco ad locum, but a
flying devita advitam, de aftu ad aftum,de bonis admeliora,
de vhlibui advtiliera, de fan ft is adfanftiora, as Origen fpca-
keth, HomiL 1 1. in Genefin, and fo may ft thou flee to god.
Flee from life to fife fiom an euill life to a good life * from
aft to aft, from an euill a <5t to a good ad ; from good to
btttcr 5 from profitable couifes to more profitable •> from
fauftifled
M O S. Z. 14. $47
fau&ified thoughtstomorefanElifiedi ajid thou docft flee
to God. The performance of this thy flight muft be, non
pajftbus pedsemyfed mentis profetlibus, not by the agilitic cr
fwiftnesof thy feete, but by the increafe or bettering of
will and vnderftanding.
Thus to flee to GodAs nothing elfe,then to drawneere
vnto him, to haue acceffe vnto htm,io come vnto him.
To draw neere vnto him weare exhorted, lam. 4. 8. Draw
nigh vnto God, and he vnU draw nigh to yon. Draw nigh to
God J feut how.? Pedibus, aut pajpbus corporis yw'nh your
bodslj feete or paces ? No, fed cordis, but with the fcete and
paces of our heart. Per bona opera, faith the GUffe^by good
VVOrkes:^r mornrn imitationemyCahh Aquinas, by honeftie
of life and conuerfation : fide, affeftu, pijs precibus, faith
another, by true faith, by Sincere affecl!on,by godly and
deuout prayers. Such are the/**f*,fuchthe pacts of our
hearts ; by »hicb,if wc are conrrite,broken,and forrowfull
in fpirir,for our fmnes already paft, and ate carefull to pre-
uent all occaf ion of fmne hereafter, we draw nigh to God %
yea,we haue acceffe vnto him.
To haue acceffe to God we are invited, Pfal. 3 4. 5. Acce*
dste odeum £• iftuminamintyefr fades veflra non>confundentur :
Let your acceffe be to God)and be lightned, and your faces
fiall not be confounded. A nd this accede to God, according
to S.Am ft me vpon Pfal. 145. 1 6". is to bcfanimoynon vehiculo^
affetlibus, non pedibus\ with the minde tnot with a chariot $
with our affeftions, not with our feete.
So the fame Father vpon the 59 Pfalme. Our accefle
to God muft be, nongreffu pedumt non fubveSltone vehiculo.
rum, non ce lent ate animalium,non elevattone pennarum, not
by running with our feete, not by hurrying in 9 coach, not
by riding vpon the fwiftefi of horfesy not by mounting vp
with feathered wings 5 fed pur it ate affecluum, & fr obit ate
fan&orum morum, but with puritieot affcclions,and fan eli-
de of behauiour.
This our acceffe vnto Godyis nothing elfe, then our com-
wing vnto God. Theinvitation to come vnto him is general!,
Z 4 Matth.
348 The XX. Lbctvrb.
f Kom.i.1,7. Matth^i.28, It is there made by our Lord* lefus Cbrift,
t Matih.i.iu onrtSauiour> and* Redeemer, the x Lord of Lords , and
U fe>f/'?IJ" K**g °f Kings; the bead of all principalitic and power, the
x ^«>f .17. 4«^ancj wlw,f of an sajnts, the allured truft andcertaine
v CtUjf.i.17. Y hope of sill the faithfull : and its made veto all: Come
vnto me,alijee that labour and are heauy ladentand / will giue
j on rejf.
Come, Come vnto me. £)uibus grejfibus ad/emetspfam
not verttas voeat f Chrift the Truth, calls vs 5 but how (hall
we come vnto him ? guibus grejfibus ? by what fleps or
paces? Gregorie frames the qusl\ioosA4oraUib, zicap.q.
and there giues this anfwer : Ad fe ejttippe venire n$s Domi-
nus praciptt, ntmimm non grejfibus corporis , fed profetlibut
cordis : its true 5 the Lord commands vs to come vnto him,
not with the motion of our bodies, but with the proceed-
ings of our hearts.
Thus I haiie made plaine vnto you,what it is AdDeum
fuger e,to flee to God. Irs nothing elfe,thcn "Deo appropm-
ejuare^adDeum aecedere,adDeum venire: to draw nigh to
God,to approch vnto him, to come vnto him : but whe-
ther we flee,or draw nigh ,ox approch tox cense vnto him3thc
vnderllandingof all muft be fpirituall. Our. wings, our
charriots 3our coaches^our feete9 wherewith we are to flieJQ
draw nighyto approch,tocometo GW,are all fpirituali.
And what are they ? They are contrition, faith ± and obe-
dience. With thefe we approch , we draw nigh, weflit, we
come to God. Vt miferi ad mifericordiam, vt nudt addiy'Jem,
vt famelici ad paxem, vt tnfirmi ad medicum,vt firui ad dorxU
»um%vt difcipuliad mAgijirum,vt c<zci adhmen,vt frtgidi ad
ignem^ as the wretched to the mercifully as the naked to
the rich, as*the hungcr-ftaruen to bread&sihc ficke to the
Phyfition,zs the feruant to his Lord, asthefcholar to his
Ma(ter>zs the blinde to the /j^3as the cold to the yTr* ; fo
Hugo Cardinal^ vpon the4rl* of S James.
Now with thefe three, Contrition, Faith,&nd Obedience,
theinfeparable companions of true and vnfeigned %*pen-
tance^kt vs mahehafie to God, and fit: we with ail fpeede
from
A M O S. 2. 14. 349
from the volfe to the (hep heard, from death to //fofrom cur
finnes to our Sauiour, from the paths of Heft p,fu ! I of all dark-
cede and horror, to the w^t */£/**•*», full of ail crueioy
and pleafurc. So will God draw nigh to vs, Uberand* ab
anguj?uf,gratiam dando,& de virtute advirtutempromoven-
do, faith the fame Hugo .« he will free vs from diftretfe, will
giuevs of his grace, and wiil promote vsiromvertuc to
vertue.
Thus fhall it be with vs, if with the afTeclion ohhzfroufe
in the Canticles we call vpon the Lord. Her arfcclion is
feene Chap. 1.4. Draw me, faith (he^iud we wilirunne after
thee. Say we v it h like arTe&ion, Lord draw v sand we vijfi
runne after thee. Draw vs and v\ e will runne.
That wc may begin zealoufly to runne after God,we haue
neede to be drawne, and that with great force. For vnleife
he draw vs, we cannot Tcome to him , we cannot follow 2 fok6
him. But if he once<ir4»>,Lo, then we ha/tcn, then v*c
runne, then we wax hot. Wherefore let the Lord draw \
let him pull vs out from the bondage of cur finnes, lee
him deliuer vs from this wicked world } let him powerful-
ly incline our wills and afcclions towards him, let him
giuevs ftrength tocleaue vnto him 5 andjhen we,»r,d all
the faithful], will a: once with fpeedand'|eartKftncifc,y7/>
vnto him, draw nigh vnto him, haue our kccejfe vnco fiiiu,
and come vnto him.
Hitherto of the fa ft branch of this fourteenth verfe, ex-
prefting the fir ft of the fcauen miferies here forerold to be-
tide the Ifraelites, that, the flight Ihould peri/h fiov the
fwift. Now follow eth the fecondjand it concerned) tneir
ftrong men ;
AndtheftroBgfhallHQt flrengthen hU force.
THb ftrong, \*\h He in whom is ftrength; ftrengfh
not of minde, but of bodie • he fhall not flrengthen his
force"] though he ba « xpfnvU, very ftrong and li'ftic,)ec
i p* -AfArw -r< \y&t 'am) h« (hall not retetnc his force : fo
daunted
35°
The XX. Lectvrb.
d a unted fhall he be in heart,and his courage fo abated,t hit
he (hill not dare for his owne defence to vfe the ftrengtb
he hath. He (hall be,a$ if he had nofirengtb at all The
leflbn to be taken hcnce,is :
When Godmeanet to pu»ijb>4 mans ftrengtb mi not helfe
hinu.
It will not. For as it is in the fong ofHannab,thc mo-
ther of Samuel, i.Sam.2,% 'By ftrengtb (ball no man pre-
vails No man againft god. For God is Alrhightie. He
remoftetb the mount awe s^and tbej k*on> not : He ouercommeth
them in bis anger. He Jhaketb the Earth out of her f /ace, and
the pillars thereof tremble \ He commands the Sunne,a*dit
rifetb not : andfealeth vp the Starres. He alone ftreadetb
out the Heanensyand treadeth vpon the vanes of the Sea. He
maketh Arclurw,Orion,and Pleiades ,and the chambers of the
South. He doth great things pafl finding out : ye*yand wonders
without number. He is the Almightie : Who euer hath bard"
nedhimfelfe agatnft bim,and hath projpercd? Sodeuout fob,
chap. 9 4. It is as if he had thus briefly argued : God $4 AU
mighty : and t hereforc there is no contending againjl htm, no
withstanding him,by anjflrengtb of man.
Here may theffrong be admonifhed, that they glory
not in their ftrengtb, nor put rheir truft in it. I would wifti
them to liften to the words of J. Aufline in his Enarration
vpon the 3 3 • Pfalme : Ad Dominumemnes% In Deo omnes :
•Get yee all to theLord, truft yeeall in God. SpestnaVetu
ftt,fortitudo tua Dens Jit, firmitas tua Dew Jit, exoratio tua
tpfe fity law tua ipje Jit $ finis, in quo requiefcas, ipje fit 5 adiu'
tor turn, cim labor**, ipje fit : Let God be thy bopejet him
be thy forth ude,\et him be thy ftrengtb, let him be thy re-
cenciltment, let him be thyprafe, let him bcthy end,v. here-
in tbou maiftpleafure and folace thy felfc, let him be thy
refuge in time of trouble. AdDominum omnes jn Deoemnes:
Gee yee all ro God,reft ye all in God. Truft not in tby felf,
nor in thine ownc ftrengtb.
But thou wouldfl ftiU be reputed for firong and valianr.
• Wouldeft
A MOS. 1. 14.
351
Wouldcfl thou fo ? Then be thou fo: but take this for
thy charadcrj Thou ftrong and valiant man,be thou r£*
wtafteroftbyfelfe^ fubduethy paflions /* reafon; and by
this inward vi&orie »*r/^ r£<»« thmeowneptace. Be thou
afraid of nothing, £«r */> &* dtfpleafure of 'the Almighty ^nd
runnc away from nothing but from finne. Lookenot on
thy hands but thy caufe ; not how ftrong thou art,£»/ W
innocent. Let goodnetfe eucr be thy vrarrant,and I allure
thee, though thou maift be ouer-majfered, yet (halt thou
neucr be /*;/i?</. For Deus firtitudo tut, God vill be thy
ftrength.
Thus haue you heard in briefe of thefecond njifcrie,
here foretold to betide the //raeI$totthzt9 the ftrong fhould
not ftrengthtn his force. The third is,
Neither fbaJd the mighty delmer bimfelfe.
TH e mighty *YQft Gtbbor. Hee that excelleth in
ftrength • in ftrength, not of bodie onely, but of minde
too. This (lout and douty man is called by the Septuagint,
i fu*p07jV, a man of armesy a fightcr,a warriour 5 fuch a one
as hath ipwl*» 7n^uuidw\ as S. Cyri/l fpeaketh , and is
skilfull in militarie affaires. This man-for ail his skill,
ftrength,zn& valour (hall not deliucr himfelfe.
Himfelfe] The Hebrew is WBl Naphfcho, his /&*/*
orbfe. Hi* foule,thzt is,hi$ life. Well. For what is Iife,but
as the Tbilofopber defineth it, WStw xj evrATpQ- 4o%f<
ntyuLiJ i the compo/ttion and colligation of the (oulc to the bodie 9
The foule for life ! It if often fo put in holy Scripture. A s
I.King. 1 9.4. Eltadjn the >ri/<kr»*/,reque(ting for bimfelfe,
that he might dyey faid, It is enough notr, O Lordjakc away my
foule from me. My [oule,he meant his life. So Jonas tchap.
4,3. O Lord, Take away mj foule from me. That by his
fomle% he meant his life, it is plaine : for he addetb, // is bet-
ter for me to dye, then to Hue. Satan, lob 2.4. thus faith vn-
to the Lord^ Skin for skiff )**> *U that a man hath,wM be
giue for bis foule. For his frule9 that is, for his life ; and fo
the
55
The XX. Lectvre.
the (freely Scholia vpon the firft of S. James doe expound
it: 4*g #£»£«* **>*3» The /**/* is alfo called///*, as ia
' thefewordsj All that a man hath mil he giue r«$>' * «£$♦&
^, for his foule or life.
God tclleth the rich man in the Gofpell,who was talk-
ing of larger buildings, to hen the building within him was
neere pulling downe, and thought he had goods enough
for his foule to delight in,when he had not foule enough to
delighcinhisgoodsj Thou fooley this night Th ^u^jj <ri~£.
wiiw ami o*, this night doe they require and redemaund
thy foule of thee,£*£. n.io. Thy foule ^ that is; thy lifejtot
the meaning is,this night thou muft dye.
S. Aufline in his fecond *Booke concerning Chrift hid Set*
monvpon the Mount, vponthefevrords, Nonneamma pint
ejl.cjudm efca 1 Is not the foule more then meat H*\i\\>Anu
ma hoc loco- pro ifta vita pofit a nover'tmus ,know we ,that the
Joule in this place is put for this /^,whofe retinacle or ftay,
is the corporall fuftenance we daily take. According to
this fignificatien is that alfo fpoken , lob. 12.2?. Jgui amat
ammamfuam, perdet tllam> he that loueth his foule (hall
loofe it. In each place, the foule is put for life $ and ac-
cordingly is it rendered in our neweft Englijh: in the one
place, // not the hfe more thenmeate ? in the other, He that
loueth hit life, /hall loofe it.
a Vfal 31. 13. As in thefe now-cited places, and a many othetyAnima
ji&, 10. 14^ pro Vitk, the foule is put for the life 5 fo is it in my text :
Vdpt. &c j-fo migkt j fall not deltuer his foule y that is, his life. The
meaning is, He mall not fauc his life 5 he (hall not faue
himfelfe.
The doctrine to be taken from hence is this,
No man can be primledged by hi* might , againfi the
Lord.
No man can. The Wifeman affirmeth it3 Ecclefy.w.
There is no battell to the flrong 5 lZD^'02& L-iggibborim 5
ro the mighty, to the man of armes there is no batted, no vi-
ftoriein bartcll. The Pfalmift fpeaks itp!aiBCJy,P/4^35.
i<5. *A mighty man is not dclwercd by much ftrtngtb, ^AD*
Glbbory
A m o s. z. 14. 353
Gibbor,z mighty man is not dcliuered from the danger and
power of his enemies, by much or great (Irength)Of him-
felfe, or others for him. This mighty man in the Vulgar
Latin, is (tiled a GiJnt : Gigas non faluabitur in multitudwe
wtutis fudt ; A Giant (hall not be (zfe in the multitude of his
firength% Little DauidfcutZ^ jeuthtwithout c armonr, only ^ ^
with d a fling and a ftonc , (lew the Thiltftim, great Goliah. c ymfo^*
It is true 5 No man is friuiledged by his might againftthe d xr/Tj o.
Lord.
Therealbn hereof isthat,i.i5>w.2.2. Non eft fortis rfctit
Dens nofter : There is none ftrong, like our god. None (o
mighty, none fo potentate our god. Men oFthis world,may
fceme to be mighty ,2nd of great power : bur, our God in
Heauen is mightier, and doth whatfeeucr pleafeth himy euen
vpon the mighty hereon the Earth.
From hence may the mighty man takeinftru&ion 5 the
inftru&ion that is giuen him, Ierem, 9.23. Let not the mighty
man glory in his might : B ut if he will needs glory, let him
ghry in thisjthat he vndcrftandcth and knowcth the Lord.
Vpon this Lord, the Lordoi Heauen and Earth, e creator c iHjeif}gtlu
*f the waters, and King of enery creature, letvswholy de-
pend 5 bring well altered , that none of thefe outward
things, agilitie of bodie, ftrength, might, or the like, can be
any way avayleable to vs, if Gcds fpeciall blefling be not
vpon them.
Thus much of the third miferie, here foretold to betide
the Ifraetitej,\\hich hath ended the fourteenth verfe. The
fourth followeth, and is expretred in the firft branch of the
fifteenth verfe: thefe words,
Neither /hall he ft andyt hat handleth the bow.
HE that handleth the bow, is in the language of the
Septuagmt, 0 7*f 5 w, the bowman, the archer, the Jboo-
ter. HeJhMl not ftatid] Hee (hall not dare to abide his
ground: or, if he abide ir, he (hall not be able to bend his
hw j fo through fcarc (hall the *mjm* °f ^ ioJnes &e b'fed* f B***
and
554
The XX. Lectvre.
and his knees /halt fmite the one again/l lthe #f£#r.This anguifh
orperplexitiefhall betide him, according to Jonathan in
his Targum *0^£ Bicrabha , in time of sktrmtfh and
fight,cum then, when hid bow fhould fland him rood in
fteed. By this bow, 1 vnderfland, notthe^w^W and
arrows, but euery 01 her weapon and inftrument of warre.
From hence"arifeth this doctrine,
Its not the bow and arrowes,or [worker any other infirument
of warre, that can any whit avajle vst when God wilt
punifb.
For proofe hereof I produce the judgement of God
vpon Gog , the cheife Prince of Afe/hech and Tubal) Szech.
3 9. 3. where thus faith the Lord, Behold, I am againsl thee,
O Gog , and I will f mite thyhw out of thy left hand, and will
caufe thine arrowes to fall out of thy right hand, 'Bow and
arrowes ! There is no helpe in them. None at all : nor in
xhefword- nor in any other militarie engine. Therefore
doth the Tfalmi/iy PJal.44. 6. renounce all truft in them.
His words are* / doe not trnfi in my bow .neither can my fword
faue me. His bow and fword, he doth not much care for.
Wherein then is histruft ? It is in the might and ftrength
of God . Gods power was his buckler, whereto he truffed
for his owne defence, and for the difcomfkure of his
enemi«s.
It is theVfewe ate t® make of the doctrine now pro-
pounded. We mud not rcpofe ourtruftinany exreroall
iielpe,the b*w, the fwordyOT the like, for this were indeed,
to rob God of his glory, and to runnc to the creature for
helpe. Our helpe h but one 5and that is the LordefHofts.
Domtnw Dens auxiliator mem . Efay procla imerh it twife
in one cbapter,r^/>. 50. Firft verfy. The Lord God is my
helper: fecpndIy,z«T/^9. Behold, the Lord God is my hel-
per. The Lord God is my helper, behold, he is my helper.
Surely Efay looked for no helpe, but from the Lord hid
God.
Nor did leremie Jooke for any, but from the fame etcr-
nall fountainc of helpe: and therefore, chap. 20. 11. he
faith;
A M OS. 1. 14. 3 cc
laith: Dominmmecumefi^HAfibeiUtoffpY^ii: the Lord is
with mc,as a/!**f or mighty wan-tour.
Nor did Dauid lookc for any, but from the fame. He
Pfal.iS.i. acknowledged the Z>*«,andhimoneJy,to be
bisftrength, his fttcconr , bis fort rrjfet his delmerer , his
^W,his ^t wherein he trufleth, his bucJz/er, the borne o£
his faluation,and hi*? 6#g& roBw.
The like he doth, Ffal. 144. 1,2. Where, what is his
ftrengtb, but the £*r<i ? What his goodne fle^his fortrejfefxis
high tower Jh\% delwerer ,his /bitld,but the £*r^/ The Zr-fr^
alone is he,inwhom7>4Wtrufteth. Tkefon>fihcfrvtrdy
the Jpeart, and eucry other milttane weapon, he knew to be
meerevanirie without &-//>? from the/W; *nd therefore
the L*r^ was to him in fteed of all.
And let the Lord be to vs in deed of all, in fteed, of
bori^f fivord, of Jpeare, of buckler, of /&«/</, of fortrejfe, of
ttnxT/and of euery orher mihurie engine , and vnder s /fc*g Tfal.^.7.
(W<?b> and b f o«frr or his wi*g/,we *yW/ £* /*/>. h PA/.6 1.4.
Muftthe Lordbevnto vs in ftcedcf ail* In deed of1 *M«#iiit.
^Wjof Jrvord^oi Jpeare^ztld the red r* Ergove omnU armor um
vfu* abijciendust What? Shall we therefore condemne,
caft away,or neglccl, the how^ the fvord >the Jpear*,3\l kind
of artitlerie, furniture, or munition that meif doe vfe, either
for the prinate defence of themfelues;or for the publicly of
the Country ?
No, in no a i(e. This were too too Anabapttflicall. And
I am no Anabapttft ,that 1 Ihould maintained robevnlaw-
ftill for a Chriftian, either to ma\e weapons for the vfe of
man, or to vf them being made. They denie it to be law-
full to vfe the [word. I affirme it to belawfull. My after*
tion is 5 All men into who fe bands God putt etb the fword,may
vfe the faord,etten to finite and kj/I, if neede be. Now God
pucteth thtfnwd firft and principally into the hand of
the fnbltckt Magtftrate, who when iuft occafion fcrues,
may draw it out. And fometime he pucteth it into the
hand of a prinate man. A prmate man when he is avai-
led of his enemie, may take the fwor dm way of hiiowne
defence.
3 5* The XX. Lectvre.
defence, and may^f there be no other helpe) kill his eac-
mic therewith, fo he doe k not vpon any malice, but
onely becaufe he cannot otherwifcefcape, and fauc his
ownc life.
Now- to the queflion : My anfw^r is ; No* reucitur vfit/9
fedfiducU. , The t>owf the fword, the fl>eare>aiid other xn-
irrumcnts of warre, arc not to be condemned, not* « be cm ft
away, not to be negUded^huttO be vfed. Nov reijeitur v(iu,
fed fiducia^ their vje is not forbidden , but our truft in
them. The vfe of all kinde of weapons is common as
well to the wicked as to the godly : the difference is in
the truft. The wicked, they vfe them, and truft in them $
the godly,they vfe them tob,but their truft mount* higher,
eu en to the Lord of Hods, The diftinclion then here to
be obferued is? ZJt vjtes creaturu,fiducia verb creatori defu-
tctur. Vfe the bovty the fword, the Jpeare, and cucry other
martiall weapon .when thou fhak haue iuft occafion 3 but
fee that thy trufl be cuer in the Lord.
S. Chryfoftome vpon thofe words of the 44.PfaIm«, /
truft not in my borv, neither fijal my /word faue me, faith :,
Why then doft thou vfe them I Why art thou armed?
VVhy handled thou the ban? VVhy the (word? The
anfwer there is returned 5 Becaufe our God hath fo com-
manded, therefore Izfe them: 7* 5 m* 't7r* oj/tov pitfa, yet
I caft my whole care on him; in him I doe wholy trnft*
. Thus ^73 ^ euaxip pome qectfi ipfyor, thus fortified & fenfed
wirh power from aboue,we are to fight zgamR our vifible
enemies : and thus fortified and fenfed with power from
aboue,we arc to fight againft our Spiritual/ enemies m The
chicfe of them is the DemlL
Our fight again ft him is a daily fight. Forour direction
in thh fight %% we haue S. Chrjfe-fiomes direUion. When
thou art to combat with the DcuiiJ, fay , / truft not in my
weapons \ truft not in mine orvne ftrength,or mine ownc righ-
teoufnetfe^but in the mercy of God: fay with Daniel,
chap. 9, 18. Omy Go4,encline thine care and he are : of en thine
eyes, and behold our defolathn^ we frefent our fupflications
before
Amos. i. ry. 3 yj
before thee, not for oter tfwne right eoufneffe } fat far thy great
mercies.
Saue vsfi Lerdtfaue thy people, from the power andfurie of
this immortaU enemie. Though at a roaring Lyon he
wallet h about (eekingwhom he may devour e,yet Jhali
we, placing all our hope and confidence in thee our Lord
and god.be fafe vnder thy protection. Trotetl & keep
vttO Lord, among the manifold dangers of this life, and
in thy good time, by the conduU of "thy fauour >, bring vs
home from this vaSey of miferie and mourning, to that
*ur hoped-for country of ct email glory y where we may
with all Saints Jing vntothee a perpetuaU Halleluiah.
Salvation and glory and honour vnto the Lord our God.
Aa The
35*
The XXLLectvre.
AMOS 2. i?,i6.
An A he thdtisfwift of foot e (ball not deliver him-
felfe, neither /Mi I he, that ridetb the fforfe, deliver hipi-
And he, that is coaragieus among the mightie, (ball flit
*my mkeAin that day, faith the Lord.
I Now bring you the remainder of the fourth part of
^yimos his firft Sermon. I called it heretofore a Com*
mmation. I ftill call it fo. It conteineth menacing*, or
threats againft the kingdome of the ten tribes, the chil-
dren of Ifrael for the foulnefle of their ingratitude. Thefe
menacings or threats proceeding from him who onely ii
omnipotent, and al-fufficient to effeft what he threatneth,
eucn from the Lord, lehovah, doe plafnely demon (Irate,
- that Gods iudgements are ineluctable, not to be auoyded.
If God will the punifhment of any, there is no place for w-
juge, no evafion, no meanes to efcape. Neither he that is of "
an expedite and aoile bodie, nor theftrong man, nor the migh-
tie, nor the bow-man, not the fmft offoote, nor ihehdrfi-
man, nor the cow agio w, and (tout of heart fhall be able to
helpehimfelfei»r^/^,in the day of Gods vengeance.
Seauen particulars are here difabled from helping rhem-
felues, in that day, when the Lord will be pleafed to execute
vengeance for finne. Of foureofthem,you heard at large
in my laft Leftureout of this place, that, neither he that is
olzn expedite and agile bodie , nor the .ftreng man, nor the
'\ie,
Amos. z. 15. 5j<j
miotic, not the fan-man, can any way helpethemfelucs.
Letitpleafeyounowtogiucearejand you (hall hcarc as
much of the other three 5 of the fvnft of fate, of the horfe-
man, ohhecouragtout and (lout of heart. Begin we with the
fwifi 0ff0tte.lt is the next branch that folio weth,t/*r£ 1 5.
./f*^ £#*64f #//?*/// of fiote Jhall not deliuer himfelfe.
THe originall is 5 thejwift off tote Jball not deliuer. Shall
n#r if&tfr /What (hall he not dcliuer 5 Supply the de-
fed; according to the lad claufes of this and the former
verfe: and the full (hall be, Veloxpedtbxs, non liber abit ani<
mamjuam, the fvvift of foote (hall not deliuer his foule $ His
fou'e, that is9 his life, or himfelfe.
The Author of the Vulgar Latin here readeth, Velox pe-
dtbwjHts non falv abit ur, thefvufc of foot (hall not be faued.
So doth S. Hierome^otbcSeptuagint $ fo an old * Englilh a *» Bihlhth*-
CWauufcript. Some read thus : The fwtft of foote Jhall not ef. c* ^%%£k
cape, as the Ca/dee7>araphr attend Montana*, and Munfler% '££„[
and our late Church Bible.
Admit of which reading you will , you cannot mi(lc of
the true vndcrftanding of the place. Read^ifyou will; the
fwift of foote Jhall not be fatted, or, Jhall nit efcape9 or, Jhall
not deliuer himfelfe 5 you will forth with vnderftand, that, a
*n2RC2MiotbjthefwtftneJfe ofhufeete out-runne God. This
is the very marrow of that iellon, which we are to learne
from hence, Thekilonis:
Thefwift of foote hath no aduantage about other /, for
thefamng of himfelfe, if God doe once refolue topuntjh.
This agreeth with that which 1 haueobferued vponthe
firftclaufeofthe l^.verfe ; The flight Jhall perijh from the
finft. VVith that,this which \ve haue now in hand is coinci-
dent. The flight Jhall perijh from the fwifty and, The fwtft of
foote (hall not deliuer himfelfe 5 thefe two,to the vnder (land-
ing are but one, and doe yeeld vnto vs one and the fame
obferuation. The obferuarion is,
When God refolucs to punijh man for fane, there is no refuge
A a 2 fir
3<fo The XXL Lectvre.
for htm, no euajion, no efcaping by flighty though he be ofafwife,
an expedite, and an agile bo die.
This truth ftandj ratified with that in the ninth Chap-
ter of this Prophecie, verf. i.Noneritfnga eisy quifngient,&
nonfalvabitur ex eu, ejuifugerit.Hc that fleet h of them,fball
not flee away 5 andhethatr/?4/>*/£ of them dial] not be de-
livered. And with that-Ecc/^9. 11. There is no race to the
fwtft, or, In running it helpeth not to be fwift :t\\Zt is, as Jonathan
expounds the place-, Though men be as {wife as Eagles, yet
ftiall they not by running helpe themfeluesjor deliuer them-
felues from death in the day of battel/.
The many euidences of holy Writ, which are vfually
brought to proue,that God is entry where prefent, and in all
places at *»<v,may ferue for a further ratification of my pro-
pounded doctrine. For if God be euery where prefent, if he
hz at once in all places t then certainely there is no refuge for
man againft him, no euafion, no efcapingby flight. Nor the
caues of the earthj nor the fecrets of walls3nor the darheneffe
of the night? nor the diftancc of place by land or by fea> can
hide vsfrom his prefence.
Can they not ? How then may that be excufed which
we read of Adam and his wife, gen. 3. 8. that they HID
themfelue* from the prefence of the Lord god among the tree's'
of the garden /"How that which we read of Caw, gen. 4. 16.
that he went cut from the prefence of the Lord f How that
^whichwereadof/*»^,c^/>.i.3.that he,whenhewas fent
to Nmveh ,rofe vp to flee to Tarfbijh from the prefence of the
Lord.
Thefe fcruples I am now to rcmoue; The firft concer-
neth Adam and his wife,their hiding themfelucs among the
trees of Paradtfe. Some fay 5. Adam hid himfelfe through
feare, not as if he could flee from god, but becaufehee
thought himfelfe vnworrhief 0 come into Gods fight. So Ire-
mm Itb. 3 .adverfus harefes cap. 3 7.He feemes to take in good
part this flight of Adam, and his endeuour to hide himfelfe3
as if it proceeded from a pious and profitabh feare and
dread of an humble an d repentant lbule.
Other
Amos. i. 15. 361
Other fay, that e/<^w exceedingly troubled in mind,
much alhamed and afraid, that he had tranfgrctfed the
commandement of God, like vnto a mad man,tbat knows
not which way to turne himfclfe, went about to hide him-
felfe. So S. vAttfhne lib. il.de (jenefi ad liter am cap. $ 5.
A third opinion there is, that raxeth Adam and Eue of
infidelitie and impenitencie, for hiding of themfef ues : as if
guiltieof tranfgreflion, they had thought fimplyto<W<?
themfeluesfromtheprcfenceof God. Of this opinion I
find Rupert w, who Comment, in Gene fin lib. 3 . cap. 12. thus
expretfeth himfelfe. Abfcondendoje&tcr^ de Deo male fen-
ft, &fibt infipienter providit, tancjuam im$txtter.sy tanquam in-
fidelU. Adam and bis wife in hiding themfelues thought a-
mitfe concerning God, and prouided fooliihly forthem-
felues,asif they had becneimpenitentand vnbeleeuing.
It is no ill or idle opinion,to fay that,Perhaps Adam and
his wife, for want of experience (for they had neuer fallen
before ) might thinke, that by running among thetrees of
Paradife they might &<fc themfehies. But when God had
oncefoundthem out ( and quickly he found them out)
they could not any longer fo thinke, Then they could not
but be refolued vpon this 5 that there is no fleeing *»ay} no
hiding of our felues from the pre fence ofQod.
Thus is the firft fcruple remoued. Adam and his rtife hid
themfelues^w the pre fence of the Lord Cjod among the trees
of a garden. They ^thcmfelues, that is, they would hau*
hid themfelues,they would but could not.
The fecond fcruple,concerneth Cainehis going cut from
the pre fence of the Lord. It Cain could^a* out from the prc-
fenceof the Lord, how is the Lordeuerj -where prefent i
For anfwerc hereunto we are to note, tfeat thQprefence of
God doth fomctime in holy Scripture betoken the place
of his prcfence 5 the place where God was firft worftipped
by fecrificej and (hewed vifiblefignes of hisprefence ; And
that it doth fometime fjgnifiethe^r4fr of God, hisfauonr^
his carethisprouid*uce, andp<rtfffi0w.lnboththefe refpects
may £<u«.be faid to hauegoneout fremthe pre fence of the
A a 3 Lord.
$6z The XXL Lectvre.
Lord. For firfl he was expelled from the land of hisnatiui-
tie, from that land where God was wont to (hew his face*
and vnder the vifible forme of humane nature, to talkc
with man familiarly : and fecondly he was excluded from
Gods grace andfauour.
Thus much doth Cain himfelfe confetti,*^/; 14.ZW,
faith he. Behold , thou baft driven me out thk day from the face
of the earth 5 and from thy face foall I be hid, and Ifhall be a fu-
gitiue and a vagabond in the earth. Thou haft dr'ttte n me out
this day ftomthe face of the earthy that is, Thou expellejtme
from my natiue foyle,which to me is molt deare & fweete,
wherein I was borne, hauebeenebred vp, and haucliued
with my parents and kinf-folke euen vnto this day : thou
driueft me out from a mod fruitfull and pleafant land, a land,
that is next to the Paradife of the earth ; a land, which thou
haft confecrated to thy felfe,to be the land of thy facrifices
oblations, and holy worfhip 5 a /and wherein thou art wont
to manifeft thy felfc vnto men,and to inftrud them by thy
facred oracles, and anfwers. From this /W^the land of my
natiuitie, thou driueft me out.
And ftom thy face flail I be hid] I (hall for euer and euery
where,find thee difpleafed with me,angry at me,and mine
enemy, to the intolerable horrourand amazement ofmy '
minde : thou wilt not deigne to looke vponme with the
eyes of thy mercie,but wilt for euer bide thy face from me,
and fo depriue me of thy lingular bcneuolcnce, care, tutele
and protection. So was Caw hid from thzfact of the Lord,
andfo went be out from his prefence. Othemife hee could
not be hid, he would not goe out from the prefence of the
Lord.
The third fcruplc concerns h lonahhis fleeing to Tar-
Jhi/by from the -prefence of the Lord. \Uonah could flee to
Tarfbifh from the prefence of the Lord, how is the Lord c-
uery vf here pre fent ?
Of this fleeing oflonah from the prefence of the Lord,
there is a twofold vnderftanding.Some thus vnderftandit 5
that he kfc the whole border and ground of Ifraei, where
the
Amos. 2. 15. 3^5
the prefenee of the Lord, though it were not more then in o-
ther places,was yet more euident by the matifeftations of his
fauours and graces towards them. There was the arke of
the covenant, znc\ the fantl tsar yy there the Lord gaue them
anfwere by dreames, and oracles .there were other morefpc-
ciall fauours of the Lords abode there.
Others by this fleeing of/onah from the prefenee of the
Lord, doe vnderftand his turning his backevpon the Lord,
his fhaking ofTtheyoke of the Lord,bis wilful! renouncing
theCommandement of the Lord $ his departing from his
dutie and from the execution of bis office, enioyned him
by the Lord.
In the language of the Scripturc,they are faid to be in the
Lords prefenee, or to ftand before the Lord9\x ho doe carefully
attend his plcafure, and are readie to lecciue and execute
w hatfoeuer he impofeth. In the i o. oiDeut. verf. 8. The
Tribe of Levi is feparated by the Lord, to ftand before the
Lord, To ftand before the Lord, that is, as it is there expoun-
ded, to mtnifter vnto the Lord, and to blejle in his name.
So is the phrafe vfedfcy Eiias, i . King. 1 7. 1, Where thus
faith he, vnto Ahab: As the LordGodofKridl/inethj before
whom I si And, there fha// not be dew nor ratnt thefe yeares, but
according to my word. T he Lord God , before whom I ftand 5
that is, the Lord God, v\ horn faithfully 1 doc fcrue. And
io is it by Ehzttes in thofe his words to Naaman the Sjnan.
2.King.s.i6* As the Lor d/iueth before whom I (land,/ will
receme no b /eft/ ng of thee. As the Lord liueth before whom I
ftand, a witnclTetomy actions, the fearcher of my heart,
whofe honour and feru ice I tender more then mine ov\nc
gaine, I will receiue no bleffiog, no reward of thee.
Now if they, who duely ferue the Lord, are faid to ftand
before the Lord, and to be tn his prefenee, then may they who
caft offthe yoke of the fer uice due vnto him, well be (aid to
hide t h em] e lues from the face of the Lordy and to flee from his
prefenee.
We fee now what this phrafe offieeing from the prefenee of
the Lord doth meane. It giues vs to vndcrftand,t hat Jonas,
A a 4 as
3^4 The XXI. Lectvre.
as a fugitiue and refra&aryferuantranne/r#*i the Lord,
breaking his bonds of dutie, and making no confciencc or
care to do e himferuice*
Thus arc th« fcruples done away and my doclrine ftand*
good,
There is no refuge^ noeuafion, no efcapingy no hiding.no fleeing
from the face oft be Lor J , from his pre fence t from his iudgment s t
BO not for thefwift effoote.
Well. What if the footman for all his fmftneffe cannot
faue himfelrejfares it not better with the horfeman ? Cannot
hedeltuer himfelfe ?No*bLQCMUQt. He is difablcd in the,
next words,
Neither (Ijati he that rideth the horfe deliuer himfelfe.
This rider of the Horfe is in the Septuagint 5 ivmCs, the
horfemtn. CyrillcM* him Co. Sq doth Caslalto, and Ta ver*
ner\ in his Englifh translation. In the Vulgar Latin he is AfL
cenfor equi. So is he in S.Hierome.The appellation pleafeth
Luther, and Calvin, and Ofiander. Nor doth Gualter diilike
it. For he hath , *h*i ajcendit fuper equum. Afcenfor equi, or
qui afeendit fuper equumy he that mgunts on horfebackc.He
is with TremeUifUyZnd lunius, infidens equo 5 fo is he with Va-
tablxs,\x'ith Mercer,znd with Pifcattr : Infidens e quo ,he that
fits on horfebackc. With Drufius he is Vettor equi, v\ith
BrentitesVeSlta equo. Vetlorequi, or V&tu equo, he that is
carried en horfebacke. With Oecolampadius, he is equitans
Equum, he that rideth the horfe. This lad reading is that
which the learned tranflators of our now Englifli Btbkhzuc
made choyfe of. He that rideth the horfe. This rider of the
horfe? this horfeman, mounting, fitting) or, carried on
horfebacke (hall not deliuer him/e/fe.
Shall not deliuer himfelfe Jn the Hebrew it is,hc /hall not
deliuer hisfoulc. So is it in the Chaldee. The reading is re-
tained by Brentiu4iQalvint Dru^m9 Vatablus, and Mercer.
In the Septuagint it is i ^ ™r* tOj> ymlw i*,?*, he fliall not
huchisfoule. It is the very reading of S. Hhrcme, and S.
Cjriti, and the author of the Vulgar Latin .-and is followed
by Luther andby Mmfier.
He
A M O S. 1. 15. 365
He (hall not deliuer, he (hall not faue tayW.?. His foule,
thzt is bis life. Whence fome doe read: He (hall not faue
bisltfe 5 fo Caflalio, Co Ofiander^nd Co our countryman Ta-
vemer in his old Englifh tranflation. Let the reading be
Soule, or Life , man bimfelfe is meant : and therefore fome
haucread, He (halj not deliuer hmfelfe. SoTremeltiu* and
Tuniue,zndPtfcator:zndCo we read in our new eft Englifh
Biblo% He (hall not deliuer btmfelfc.
Thus haueyou the Grammatical! fenfeand vn deman-
ding of thefe words, He that rideth the horfe fbatl r.ot deliuer
btmfelfe : This rider of the horfe, this horfeman mounting,
fitting, or carried on horfebacke, (hall not deliuer, (hall
not faue hi$y**/<r,his hfe,btmfelfe.T he leilbn we are to Icarne
from hence, is,
He that is mounted en horfebacke, hath no advantage a-
bone others, for thefauing ofhimfelfe,ifGoddoe once re-
folue to punifb.
Be thine horfe euery way anfwerable to that Horfe ( of
which thou maiftread in the Bookeof/^ chap, 3p.jwhofe
meckfis clot bed with thunder , the glorj of whofe noflrilsis
terronr • that parvetb in the vaiey, andreiojeeth in bisftrengtb,
t\nd goeth on to meet the armed men ; that mockfth at fear e and
is not affrighted, and turnes not backs from the fmord : no*
though the quiuer rattle againfi him, though the ffieare and
fiielddoeghfter, y&jwa&ojocth he the ground mth fierceneffe
and rage. The (oundofthe trumpet terrifieth him not, but ra-
ther reioyceth him : for hcfmefletb the battellafarre off, the
thunder of the Captames, and the fhouting. Be thine horfe eue-
ry way anfwererable to this horfe, yet repofc not any confi-
dence in him for thy fafdc : for he will faylethee. #
He will doe fo. Whatelfe is it that thoureadeft, 7fal.
33 .17. An horfe is a vaine thing to faue a man, neither fiail bo
deliuer any by his great firengtb. Let S.Auflme in ftru ft thee,
Mentitur tibiequustfuandh promittu faluttm : if thy horfe pro-
mife thee fafetie,he iyeth vntothee.Thepromifc ofa horfe \
Nunquidcquus alicki loquitur, & promittit falutem .?Doth
$66 The XXI. Lectvre.
nhorfcJptAk? to man ? doth hepromifehim fafetie ? It can*
not be. Yet when thou confidereft the comely feature and
proportion of thy horfe, his flout courage, his admired
fwiftnelTe, ifta omniayvelnt promittmt tibi de ill* faint em, aM
thefe things doe, as it werepromifc thee faftie by him. Sed
fallant, (iDewnontuetur, but without the efpeciall blefling
of God all thefc things will fay le thee. For, Mendax equtu
ad faint em, an horfe is a lying thing for fafetie,a vainc thing
to fane a man > and (hall not de liner any man by his great
flrcngth.
This is it,w hich you may read in the Booke ofTrcntrfa
chap. 21.31 The horfe if prepared againfl the day of : batted, but
fafetie is of the Lord. Let the horfe be made readie, let him
be throughly furnifljed for the warre, yet relie not vpon
him for thy fafetie. For fafetie ,all fafetie is of the Lord;and
of him alone. Let the Lord rebuke, yea, let him but fpeake
the word j both the chariot and horfe fliall be cafl into a dead
Jlfepe. So we read, 7Jfat. 76. 6. The meaning is : By the
onely word of the Lbrd it often comes to patfe, that they
who truft in their Chariots and Horfes t doe vanifli &come
to naught, like a dreame, yea, Wkcthcfhadowofa dreame.
Pharaoh, proud and cruell Pharaoh, fory that he had let
the children of 1 'frac I goe,would needs goe fetch them back'6
againe. He allured him felfe before hand of fucce(fe,eit her
tofpoylethem, orto reduce them to bondage. In the
. (trength of this conceit/umifhing himfelfe with horfes and
charms of v\ arre,/.v hundred chariots, and all the chariots of
Egypt, accompanied w ith bis nobles, captaines , and fouldu
ers he marched furioufly and purfued the Ifraehtes, eucn to
the middeft of the Red Sea : To rhc middesl of that Sea they
came, & no one waue rofc vp ag Wnft them, to wet fo much
as the hcofes of their horfes. When they were comzfofar
( too farrc to returne ) they were fodainely ftriken with
their laft terrour. Their char tots and horfes, in which they
tru (ted, fay led them,ashauingdonethem feruice enough,
to carry them into perdition. For the Sea fhut her mouth
vpon them, and [wallowed them vp in her wattes : you know
it
A M OS. i. 15. 367
it to be fo, Exod. 14.16. Where is now the fafctie, which
they promifed themfelues by their Horfes and Charms I I
muft againefay, Mendax eqniu adfalutem, A horfe is a ly-
ing thing forfafetie, a vaine thing to fane a man. Thus is my
doctine confirmed 5
He that it mounted on horfebacke* hath no advantage
aboac others, (or the fasting ofhimfetfe, if God doe onte
refolue to punifh.
Now let vs makefome vfe of this doftrine.lt may firfl
fcrue i'orreproofe effuch, as for the time of war re doe glory
inthcmultitudeandflrength of theirW/r/, and prefume
that they (hall preuaile and get the victory by the valour of
their horfemen. The holy Scripture would haue them to
be of an other minde,andto be perfwaded, that victory is
euer from the Lord, and from him alone,and that without him
the horfe and the rider can doe nothing. But they will not
change their mind,they will not be thus pcr/waded. *K>
thefe therefore thus faith the Lord god,xhz holy one ofjfrael,
Efa. 30. 1 5. /« returning and refl fhallyee befaued^ in quictnes
and confidence, [hall beyourftrength 5 andje would not. But ye
faid$ No, for we will flee vpon horfes, andwiS ride vpon the
fwift. Will you flee vpon horfes f therefore (hail yee flee Will
yc ride vpon the fwift f therefore (hall they that purfue you
befmft. A thoufand of you fliall flee at the rebuke of one :
or at the in oft at t he rebuke of flue fliall y e flee tillyee be left m
a beacon vpon the top of a mount aine, and as an enfigne on a htU.
Againft thefe there is a curfe gone forth, Efa. 31.1. fVoe
be vnto them that goe downeto Egypt for helpe, andtrufl in
hoi Ces, and comfort them felues with chariots, becatffe they are
many 5 and with horfemen, becaufe they are luftie and flrong:
but looke not vnto the holy one 0/Ifrael, norfeeke the Lord.
Concerning thefe Inow fay no more. I goe on with a
fecond vfe : and that is, to admomfh our felues, that w e put
no truft, no confidence in horfe ,chariot ,horfemen,ox like ex-
ternal! meaneforfafetie.Sithir is euident,that thefe cannot
deliuervs, from any the leaft judgement, that God in his
difpleafurc (hall lay vpon vs. Let vsfor euertruft in the
Lord
368 The XXI. Lectvre.
ZWalone,and his power. It is a fwette ftraine which the
faith'full haue in their (ongJPfal. a o. 7. Hi, curruum, & ilh
c quorum 5 nos vero nominis lehov* Dei noftri recordamur. Let
it be the matter of our meditation in the day of trouble and
diftrctTe. Say we in faith and afurehopc 5 Some trufl in
Chariots, andfome in horfes, but rve will remember the name
of the Lord our God. We will remember him, to put our
trufl in him, and to fettle our hope on him alone. So (hall
ableffingattendvs. It is promifed, Ierem. ij. 7. "Bleffed
u the man that trufieth in the Lord, and whofe hope the Lord
U. Bletfedishei What is that to fay \ It followeth : Hee
(hail be as a tree planted by the w*urs,thdit jpreadeth out her
rootet by the riuert whom the beat, when it comrnetfe, **»»**
hurt, whofe //***/ are alwayes £'****, that if not carefull in
thcyeare of drought, and neucr Qtefcih from yeeiding fruit.
In this comparifon betweene a/rf/7^#w4*,thattruð
in the Lord, and a tree planted by the waters fide, we may
cote the fled fa (Incite and ftabilitie wherewith the faithfull
people of God are fuppor ted, fo, that they canneuer/^
away from faith, and from the grace of God : whereby is
condemned the doctrine of doubting,xhii Pooifli doctrine,
very pernicious,yeajdeadly to euery foule5that (hall drinke
it in.But I will not here make any excurfion.Let that which
hathalreadiebeenedeKucrcd fufficefor the explication of
the 15 . yerfc. The llxteenth folioweth.
And he that is couragious among the mightie fiaX flee a-
'way nakedinthat day , fayth the Lord.
HE that U ceuragious among the mightie ] This couragi-
ous man is in the Hebrew thus defcribed, the flout of
heart among the mightie. In the Vulgar Latin thus : Robuftm
corde inter fortes, the flrong of heart among the float. This
reading is embraced by Brenfiut, and Ofiander, and Luther %
and Calvin, and gualter. Some vary the pbrafe 5 as thus $
fortisanimo inter rebuftos, the (lout of courage among the
flrong ', fo 'Drufius, Some thus, fort if ammo inter fotentiffi-
mn> the (tout of courage among the mighticjfo Tremeltiu*.
funiw,
A M O c. 2. 16. 369
Jun<w,at\d Tifcator, Some thusrfuiroberatcor fuum inter
robuflosthe that ftrengthneth his heart among the tfrong,
fo Vatabltts, LMunftir thus tranflatcs it? qm inter fortes
virili eft corde, he that is of a manly heart among the flout.
In Tauerners tranflation thus I read 5 He that is as manly of
ftomack* ** * Gyant. In our late Chursh-TSible thus j Hi
that is of mighty courage among theftro«g men.
The reading of the Septuagint is farre different. They
thus : Ei/psSi? i i@pJU cut™ \v Awdpxff. It is fo in the Franc ks
ford Edition. S. Hierome thus renders it 5 Inventnm cor
tins inter potentes, his heart is found among the mighty 5
for h Stw&sTVf, forochaue iv Awa&fab foitmuftbe,;»^«-
tttm cor eitu in potent at thus, his heart is found in />*/*»/*/*/
or dominions. Its obfeure enough. S .Cyr ill vnfolds it:
he findes his heart mightily opprelfed with terrors, and
without refinance giues the vi&orie to thefpoyler.
The former readings, Latin and Englt/h^xc more natu-
rall,and doe better exprelle the originall. Ours is good;
He that is contagious among the mighty CD^^-*^ bagib-
borim in potentibm, or inter potent es, among the mighty.
The Hebrews by the particle S In or Inter > doe vie to
fignifie the<highert degree,the fupcrlatiue/ lael the wife
of Heber theKenite, ludg.$.l^. is itiled, beneditt* inter mm-
heres, bletfed among women. The phrafe is vfed by the
Angell in his Ave Maria-) Lvc.i.iS. Benedict* tu in wm-
licrtbus. Elizabeth repeats itj verf 42. Bcntdxtla tu tvter
tnulteres. B enedicla in mulieribus, or inter nrnlit re ,-. Blelled
in,or among women, that is,Be*edtcl4rum benediclifjims.
of women, that are blefled , the mcftblelled; b..
abouc all.
Such is the expofition that Petrnt Ln fit antes gives of
thefe words, rob^flm corde inter forte stthc ftrong oi nesrc
among the ftour,that i$,faith hQ^robuftorum corde rstufttjffi-
mtss^r? fortium fortfjpmiu.oizhz (rrong of heart the ftrcn-
geft and of (lout men the ftouteft: or as C*ft*hohuh it>
militnm ammofiffimits^ (ould'crs themoll ccuiagious &
hardiefl. With w$} he is the couraeicHs amor.rt the might-; .
1 * "of
370 The XXI. Lectvre.
Of this courMgiota mziiyCouragiota among the mighty,
notwtthftanding \ri$firength,bis wtghty\\is manhooa.his va-
lour ,h\s ffoutneffe^hls hardmeffe ^his co$gragtouJnest\t is faidt
that he (hall flte away.
O*^ ianusyhc (hall flee awaj. Shall he flee away? How
is it poffible ? Is not the contrary already confirmed by
all the patfages of the two precedent verfcs,t he I4.and the
15 i Yes it hath. I therefore vnderftand by thb flying
away, not (Imply * flying away, but oncly *de fire yor an en-
deauour to flic away. He flialJ fit* away, that is,be ftiall df-
fire toflie array, or, he (hall endeauourto flit away-, yet to
hislitleor no aduantage, though his defire or endcauour
be to flic away naked.
He fliall flee away C3V\J7 hharom naked. A man
is fometimes faid to be naked, v\ hen he wanteth neceilaries
for the fupply of prefentoccafions. It is /aid of Saul,
I.^w.19.24. that htflript off hk clothes ,and prophecied%
and was all that day and all that night naked. I cannot ima-
gine, that Saulwis indecdaltogtthcrnakfd,butheisfaid to
be fo, becaufe he had laid aflde his princely robes ; as 3^.
Cbimchi thinketh; or becaufe he had putoffhis militaric
apparell, and was now as another common perfon,as lu-
nms iuppofcth; or becaufe he was fine pallio prophettct,
becaufe he had not on a Prophets cloake, as Dmfius afnr-
rneth obferuat.lih.j^.c.i^. So is Efay faid tohaaegone
nakedychap. 1 o. l. becaufe he was nudatus vefle fit a prophetic a,
becaufe he had loofed the fackcloth from offhis loynes,
and had put off his propheticall attire.
In the fecond of Samuel,cbap. 6, 20. t^Michal tclleth
Damd^hu he had vncoueredhimfeife,ormadchimfelfe
naked. And why I but becaufe he had put of his princely
apparell;and danced in a linnen Epbod.
Naked *Ko may tbey be faid to be, that haue no good
apparell,no good clothing on. So are the Apoftles faid
tobe nakedt J.£V.4.II. Even to thu pre/ent hour ewe both
hunger and thtrfl^ and are nakedyandare buffet ed^andhaue no
certame dwelling place. We arc nakedjim is,fakh Dru-
A MOS. Z. 16. 371
fitu, won its Irene veftm^t are not very well clothed. No
more were that brother and yftikr, of whom £/*;«?/ fpea.
keth , chap. 2. 1 5. They were naked : Naked, tkac is, male
veftittyQT neeefario ve'ftitu defiituti 5 they were ill clothed,
or wanted neccflarie apparel!.
By the places now alleagcd yow fee,that he may be faid
to be »4^,thatis not fimply and altogitber fo. So of the
conragiomrmu ia my text it is faid, that he Jball flee army
nuked. Naked,that is,vnarmcdj without armour : hauing
caft away his weapons) and all other inftruments of miii-
tariedifcipline5 content to efcape with life,ifhe may be
fo happy; but fliallnot: for there is no efcapmgtzs you
well know by that you haue already heard.
But when (hall this couragtotu *»*» be in fuch a ftreigfct,
at that he fliallbcfaineto^ away naked* It (hall bee,
faith my text KVttVCDYO *Baijom habujn that day.
In that day, the day of Gods Judgement : in that ^*y,when
God will exercife bis iudgment againft the rebellious, and
refra&arie.
This**/ may be called the *&y of the Z#r</,whereof we
TtzdiEfai. 13.6. Howie yee,for the day of the Lord it at hand:
itjhallcome at a deftruttion from the Almighty. It is fo called,
Iotl I.I 5. AIm for the day: for the day of the Lord is at
band, and as a deftrn&ion from the Almighty {hall it come.
This day j the day of the Lord, for the horror thereof, i$
by our Propbtt Amos called darknejfe,chap. 5. 1 8 Woe vnto
youjthat defire the day of the Lord : to what end is it for yon ?
The day of the Lord is darknes and not light. A day, and yet
darknetfe/ a day and no light in it I Its euen fo: and is
repeated by an ETnfyyw, verf.io- Shall not the day of the
Lord be darkveffe and not light ,? suen very darke and no
brightnejfeinit. I cannot better fet forth vnto you the
ftate of this day, then the Prophet Zephaniah doth,cb*p.i.
15. Read him, and you (hall finde this day , the day of the
Z0r*',tobe a day of \*.rzth,aday of trouble and diHrefre, a
day of waHnelle and defolation, a day of darknede and
gloomineife; a day of clouds and thicke darkneife^^ day
of
57^ The XXI. Lbctvre.
of the trumpet and alarme. No maruaiJe then if our
couragiom man, the couragiom among the mighty fiiall endca*
ucu or defire to flee away naked in that day.
But (hall heendeauour,or&aIl hedeflretodoit? Yesl
He muft be faine to doe it. For it followeth by way of
confirmation JV\ftVCDK2 Neumlcbovab, faith the
Lord.
Stfih the Lord.
THis is the conclufion and confirmation of all. Th*
Lord, the a Qed of truths who b lyeth not nor deceiueth,
b Tium.ii, \9> whofe words are cyea and *0wi,whoeuerd<W according
Tit)1?' o t0 inal ne faitb* an^ accompUJheth what he $caketb,hc it is,
i Cor i 20. tnat ^cre tnreatnctn fhc couragious among the mighty, that
A Ntm.*$A9> they ftiM flee *»ay naked in the day of their vifitation. And
fo out of doubt it came to patfe.
It came to parte in the dajes of Peka K.of Ifrael, at
what time Tiglath PiUfar K. of Ajfyria came vp againft
the Ifraelites, tooke diuers of their Cities, the whole Re-
gion that was beyond lordan>\hz polleffion of the Reube*
nitesfiaditesyandhalfe tribe of Manafleh,y ea all the land of
Nephthali: and carried fome of their inhabitants captiuem-
to Ajfyria. l.King%\5%!%
After that in the dayes of Hefeah fonneof Elah, the Ia/l
of the Kings of Ifrael,this prediction was fulfiIJed3at what
time Salmanapr King of AJfyria invaded ^r^theKing-
* dome of the ten Tribes, tooke Samaria, and carried much
people away into Ajfyria. Of this we read 2. King. iy.6.
In that day, that day when TigUth\ Pile far prevailed a-
gainft Ifrael, and that day wherein Salmanaffer was con-
queror, he that was ceuragious among the mighty, was faine
no doubt /*, runne away, and that naked, according to this
predic1:ion,Ffe^<«* is courageous among the might y^/hall flee
away naked in that day. My obferuation from hence is
this :
Itisnet a flout courage, a valiant hearty or aboldjpirit,
that can flee A a man in the day of gods vengeance.
Beleeuc
Amos. i. \6. 3^5
Beleeue it, it is not.For in that day fa flouted, the mod
valiant and bold, fhall be ftriken with aflentfbmentef heart t j)eutt »8.i8.if.
and fhall grope at uoouedayes, as the blind man doth in
darkencile. It (hall then be with him,as it was with Belfia*,-
*.ar the King, Darnel 5. 6. His countenance fhall bee changed,
bis thoughts (ball trouble htmjhz iaynts of bis Jeyues fhall be loo-
fed, and his kpeespsallfmite one againfl the other. Yea then
( for then will the Zor^arifetoA*/^ terribly the earth) then
Jhall he goe into the holes and clefts oft he ragged rockes,lnd
into the caues of tht earth, for fear e of the Lord, and for the
glorj of bis Maieflie. So faith Efay elegantly, chap. 2 . 1 9,2 1 .
And fay you now, what can a .flout courage, a valiant heart,
a bold fpirit deed a man in that day, in the day of Gods
vengeance I You mud needs confetti, it can deed him no-
thing.
Nothing / Lee vs then for our good make fome profita-
ble vfc hereof. We (hall the better make it if we will fumrac
vp together thofe naturall abilities, which our Prophet A*
mos hath here difabKd, from ycclding any heipevnto vsin
the day of God his reuengement: If neither he that is*/**
expedite and agile bodte, nor the flrong man, nor the might is
man,nox the bow man.nox the fwift of foot , nor the borfeman,
/hall mthat day be able to deliuer or heJpe biwfetfe.'ifbc that
i$ couragious among the migbtie, fhall befaine to runneaway
tusked in that day, whence then (hall we in that day Iooke for
fafetie \ It mud not be from any ay dc of man.
No* the Vfe we are to make hereof is, that we rruft not
in man, or in any thing that is in or about man. To this du-
tieweareaduifcdbytneProphet2r>i,chap.*. 12. Ceafe
yeefiom man, whofe breath is in bis noftriis : for whersin is be
to be accounted of? If you will be fafc and without danger in
the day of trouble, Ceafe from man -9 Sec that yechaue no
confidence, no affiance in him?as though dgainft God oxviib-
**f God he were able to belpeyou. His breath is in his no-
flrils 3 his fuule, his virall fpirit, his life is but a blaft, and is
gone with a pufFe. Then where it hit helpe t Weake, fraile,
aad biictlewM», wherein is hs to be accounted of? Is he to be
B b accounted
374 The XXI. Lectvre.
accounted of Cox any thing chat is in him? for his aftiuitiefor
his dexteritie^Cox his valour y for his i*ifedome> or the like?
No ? for if he begone^ all thefe are likcwifc vanifhed.
But may he not be accounted of forfomewhat that is*.
bout him? for his riches > for his munition t and weapons of
defence, for his honour y and the reputation hehoJdethin
the ftate wherein thou liuelr t No, no. For what cares the
uilmightie for thefe ? The Tfalmifl was not ill aduifed, PfaL
146. 3 . Where he thus aduifeth vs : Tut not jour truft in
Princes, nor in anyfonne of man , in whom there is no he/pe9 his
breath goeth forth, he returneth to his ear thytn that very day bis
thoughts perijh. Sec man here pictured and drav^ne forth in
liucly colours : Put not your truft in Prtnces] not in Trinces /
Why? Is not their authoritieand pre-eminence here ex-
ceeding great ? Yes. B ut they arefonnes of men ] Well. Be it
Co. The fanes o* men are creatures not farre inferiourto
the iAnocls. True. But there is no helpe in them]ao helpein
them?Why Co ITheir breath goeth forth] rhey dye. What if
they dye t Is there no place for them in Heauen among the
flarrcs t No, they retume to their earth ] there to participate
with rottenneire and corruption. What if corruption be in
their flefb, may not'their intendments and deuifes be ca-
nonized and kept for etcrnitie ? No, ihey may not. For in-
that very day their thoughts perijh ] their thought 7 are as tran-
fitorie as their bodies, and come to nought. And there-
- fore put not your truft in them 3 not in Princes y nor in any Jen
ofman.
Wherein then (ball we put our truft ? Euen in the Lord
our God. To this truft in the Lord, we are inuited,P/5i£ 1 1 8.
8,9. It is hotter to truft in the Lord then to put confidence in
man. It is better to truft in the L ord, then to put confidence in
Prinees.Is one better then the other ? Why, then both may
begoody and it may be good to put confidence in man. Not
fo. You may not take the word better in this place to be fo
fpoken. For if you put any confidence tn many you rob God
of his glory 5 which to doe can neucr be good, I therefore
thus expound the words \Itts better] by infinite degrees,
abfoluiJy
A M O S. 1. 16. 37;
abfolutely and limply better, to sruji tnthe Lord] to truft
ftedfaftly in him alone, then to put any confidence ] any man-
ner of truft or confidence, in man} or what cftate or dignity
foeuer he be, though he be of the rancke of Primes, who
haue all the power and aurhoritie in the world. Its euery
way better to trufl in the Lord,ihen to truft in fuch,euci good
to trufl in the Lord ^ but neuergood to truft tn man. Truft
wet* the Lvrdjind blelTcd (hall a e be. bur curfed is the man
ihittrufteth in man, and maktthflejb his armefht Lord bim-
fclfe hath faid it, Ierem. 1 7. 5.
Now therefore, O Lord, fince thou haft from hence
taught vs, that from the ayd of man there is no fafetieto
be expeded, neither from him, that is of an expedite, and
agile iodie, nor from the flrong man, nor from the mightie
man, nor from the bow-man, nor from thefwift offoote, nor
from the horfemauy nor from the couragious among the migh-
tie, nor from any thing elfe that is w man, or about him,
giuc vs grace we befeech thee, that in thee alone wee may
place all our hope and confidence. In thee alone our God
and Father of mercies doc we truft : and doe thou accor*
dingtothemulritude of thy companions lookevpon vs.
Hearc the Applications ofvs thy poorefe/uants,liuing far,
as banilhed men in a fauage Countrey . Protect, wee be-
feech thee, and kecpe our foules among the many dangers
of this mortall life, and bring vs by the conduct of tby
gracious fauour into that thy facred habitation,
and feate of eternall glory. Grant this
vnto vs, mod deare Father, for
thy beft beloued Sonne
Jefus Chrift his
fake.
FINIS.
A Table of fuch particulars ~as are
contained in this Commentarie.
Abraham, his mild jpeech to Lot. 29
esfccejfetoGod. 347
No accident in Cjod. 1 J 4
Adam, 2 £7. 360
Adulter it, J48
Adulterers. 148
NaturallAffctlion. ■ 28
Affliilion. 154
Alexander the ftxth. 157
An Altar , of earth. 169
of ft one. of Holocanjls. ibtd.
There was but one Altar. 169
The Altar a tipe ofChrtft. 1 70
Popifh tAltars. IJl
none fuch in the Primitiue Church
tbid.
Our Altar nowy not mater tall, xyi
It u our he art. 177
The Ammonites , enemies to the peo-
ple of God. 18
Sxcluded from that Church. 18
Tht%Amoritc 2J4
D:flroied. . ibid
lAmerites , thej were tale andftrgng.
116
They were dcjlnicd. 236
Amos. 3 07
Amosjwhj hefrjfpropbecied againft
Forreinc nations. 2. 47
Anum. 21 6
Antiockw* 149
AntoniuA Caracalla. ibid.
Arias. 344
tslfaphel, 343
zsfjpafia. 149
Apt ranee of our faith. 7.
Atahnta. 343
Atheifis , denying God and his truth.
12
B
d//» */#*/£ eftau comforted. 4 5
£**/?/ worflxppedfor Gods. 247
Beautie. 229
Behold. 372
2ta*/Ff/, fit order of God/ Bensfits
not
A Table.
Not obferued. 242
We muft remember gods Benefits.
2 52
The T?ible thegreateft treafure. y 4
The Bible muft be had. ibid.
The 'Bible to be read. ibid.
Men BUfpheme God. 1 j 2
Gods name Blajphemed. 1 50
Our Bodies afacrifice. 1 74
The goods of our Bodies, muft be offe-
red, ibid.
The Bond of blond. 28
ofchriftiamty. ibid
Thegreatefl Bond betweene menjbid
tA Broken jpirit. 176
D.Bucknham. 89
The Bur tail of the dead. 1 7
3 £0. 36 ?
3*43
138
ibid.
33
**3
ibid.
Cam.
Camilla.
A Calumniator.
A Calumnie.
Carioth.
Cedars*
They grew high.
Certjoth. % 3
WehauebeeneChaflifedofGod. 42
Chrift, our altar. 1 70
His benefits towards vs. ibid
His death andpaffion. ' ibtd
tsf Chriftian in name. 106
A Chriftianwho. ibid
The Church of God. 153
A Citie notfafe againft Godbj muni-
tion &c. 35
ConfangHwitte* %y
Contempt. C4
Contempt of the law of the Lord. 67
Contempt may be afinne and not. 65
Couetoufneffe. 133
TbecaufesofourCroJfesisfinne. 60
Crueltie. ^3. 135
Crueltie againft t he dead. 2 $
Crueltie dityleafeth God. 23.37
D
Darius. 9S. 149
Thenaturallman in Darknefe. 8 6
D auid chef en king. 230
Dauid George. gp
The Day of the Lord. 134.371
Crueltie towards the Dead. 2%
BurialloftheDead% 27
Death of 4. forts. 3 tf
Death terrible. &y
Death confidered in a double rejp eft.
38
Death to be feared, of whom. 3 9
Death welcome to thepenitint.^ 8 40
Of three things no Definition, nz
The Denying of a contrary is fomtime
an affirmation. 70
All muft once Die, 3 c. 3 7
Difobeditnce. 74, 77, 2 8p. 292
D tjpenfations Topifi.. 1 5^
Doggsthankfull. 207
'Draw nigh to God. 3 47
A Drunkard, 1 82, 284
defcribed. i%z
Drunkennes:the effefts of it. ibid &c.
Our Dwelling houfes 4 bleffing vnf
vs. 35*
A Tabic.
Eagle :fwifter then Eagles. 224
The Edomttes defcendeafrom Abra-
ham. **
Egypt, 345.M0
Where fituate. *4$.
The Egyptians [uperftttions. 246
Their Gods. *hd.
Their crueltie. 2 5 1
The Jjraelites brought vf from the
tend of Egypt. 244.245
Slhib : letfe his eldefifonne. 228
liked by Samuell. 229.230
faire of countenance and of goodly
fiat Mr e. "9
refufcd. *3°
No Efcap'wgfrom god. 3 42
Etham. 15$
No Enafonfrom god. 342
The caufe of Etullisfwne. 60
Extortion. '33
GodwholyanSje. I ©5
The Eyes of the Lord , behold all
t bines, 104
* F
Faith : the power of it. 2 60
jifiurance of our Fait h 7
Perfeuerar.ee in our Faith. 8
Faiihfull: their ftedfafintffe and (la
bite j. 36*8
Our fir ft patents Fall. 1 o
The Famine of ierufulem. I o o
Fathers. fc -
Our Fathers not (imply to befftio
in matters of religion. 9 2
The Papifts follow their Fathers in
religion. 9 3
Fire." 34.97
No Fleeing from God. 342. 360
Flee to God. 346
The father of a Foolereioyceth not. 70
Fornication. 149 152
abflainefromforntcation. 152
name not Fornication. ibid.
Fornication vnlawfud by the law of
nature. 153.
Fornicators. j 49
Free dome. 253
F rider icke the fourth. 94
Fruit e. 237
G
Gentiles their calling.
Their Gods.
Giants.
Glorie only in the Lord.
God: hit counfells,
all power is his.
**4
247
234
231
238
*3S>
the honour of victories is his. 239
isprefent euery where 344
feet h all things. 104.345
is all in all in the ouer throw of hie
enemies. 218
and in the vpholding his children.
218.219
fakh full in hu promises. 2 6* o
aprefenthelpe, 261
What God is. 113
N > accident in God. 1 1 4,
god' attributes , nf gat inc. 1 1 3
Aff.rmatMC 114
A Table.
Go d is vnpartsaff. 103
Goods external we mufl offer vp tn fi-
eri fice. iji
Goodf of the body mufl be offered, j 74
Goods ofthe mind to be offered. iy6
Goods vnlawfuUy gotten , not fit to be
employed in Gods (eruice, 1 co
nor in theferuice of Idols. ibid.
TheGoftellofQhrifl. 272
its the word of faluation. ibid
the do Br me of peace. ibid
the dotlrine of good things. 2 75
Great perfonages punifbedby God. 44
Cjrubcnheimer. 88
H
Haile. 1 9/
Hanani. 308
Hearers ofthe word , mufl be atten-
tive. 1 6", 50
Afaithfull Heart. 1 78
Our Hearts mufl not befet on the out-
ward things of this world. 4 5
Heauen. 139
He3. no
Hercules : the print of his foot. 22 7
A Horfe a vaine thing. 5 66
A Horfe defcribed, 3 6j
The Horjeman 3 64
Hyperbole. 214.22$
K. lames. 94
Idoles. So
Idolaters: Itsablefftngto be freed
from them. 249
Iehouah. 5. 49. 112,
leremie. $oj
lewes : their captiuitie. 9 8
theirretume from captiuitie, ibid
The lewes a fltfneckfd people. 8 3
The deftruttion o( the lewes fore-
told. . 97
lerufalem. ibid. 107
had f aire appellations. 9 9. 1 07
Affiled with famine, 1 00
The defer ullion of lerufalem. 101.
102
the defolationforetold. 100
Imptety taken for Impiety by God
wherefoeuer hefindeth it, 1 04
Like Impieties likf puntfhment 1 0/
Incefi. 148
Inceftuotuperfons. ibid,
Incejluous manages. 149. 155:
Inceftuous mariages among the bea*
then, 149
Incontineneie. 1$$
lohnojLeyden, 88
John the thirteenth. 156*
lohn the three and t wentictb. 157
Johannes de Cafa. ibid.
lonah. 360.361
Iphttlm. 343
Ifrael. 1 50
their Jtnnes. 161
t heir prerogatiues, • 150
Ifraelsvnthankfuineffe, 207.209
The people of Ifrael : their number
when they went out of Egypt . 2 54
Iudah. - 55, So. Ill
The kingdomc ofJndah. 55*97
Iudat
A Tabic.
Judas. 2 ^ o
1 fidget admomfoed. 195
Judgement begtnneth with Gods chil-
dren. 108
The Judgement ofGcd cxercifedvpon
great ones. 44
The Ufl lodgement \ 2p6
lulu. 149
Gods Iufllcegoet 'ionfiorrlj ■ 6 2
J u ft ices adru omfhed. 195
Kcrioth.
Kitted.
31
29^48
L
7"^ Law of the Lord, 66
The Law oft he Lord not to he con-
tsmned. 6j
Itftirpdffc t h all other Ltwes, 6 6
A Lie tn words. 8 1
in manners, ibid
takings. ibid
Lies. 8 J
riAl he wot (hip of God, ^ . \ . ibid
of two forts, ibid
in commerce with men tf three
forts.
An exhortation to Lou e.
The pray fes ofchrifitan Lour
Ljmgdowneatmeaf. .
Lions th ankle full.
fir onger then Lions.
Carn.MLrf;.
YlefiljLujis.
M
LMagiflrats. 195
their iutie. ibid
(JMah fionld be curt com. 24
Men oftpjo fort /. 39
Martirddme. ' 1 74
in peace. _- tbtd.
Marti n of Tolcr.tA. ijl
Meanes vfedby God. 2 ; 8
Mtmfl'crsifthe Cjttyell 2JZ
Their dtitie. ' 2 7 6. 2 8 (j
The Mimflerie of the word. 271
Mictuh, 308
Mtrraitn} 246
Moab. 18. 32.3 6
The Moabites: 2 2
there inhnmanitiet 1 9
their pride, ibid,
their crueltie. 2 Z
A crttsl Mother. 101
UHimtion. 35
ibid
3°
ibid
161
208
234
159
Naked.
The Names $f God.
howprjophantd.
howfanfiiftd.
Naz*arenem
Nazjtrites.
their law.
Nazirit'es.
Nazrites.
o
Obedience.
Olldtence better ttik
370
4. 114
146
M7
268
ibtdy
270,284
268
268
7<J
nfc>.7
O . »%tinc$
A. Table.
Obedience to the commandments of
the Lor A. 73
Og K. ofBafian. lid 1 6
height and flrength. zz6
his bedfleed. 2 2
Oke,ftrong as the Okesf 125
OppnJJion, 133,187.188
vnlawfull, ibid,
Opprejfions of this Age. 1 87, 1 8 8
Oporejfotirs hated , 1 94
Op? -cfors of the poor e godfeeth9 iyy
One poore man may not oppreffe ano-
ther, ibid
The Order of Gods benefits inverted,
24*
Orion. 343
P
For the Toon opprejfed cenfe>Iation9 /
The "poore not to be turned out of his
Paine the companion of a fault. 105
4 Painter of Trufta. 88
The Paradtfe ofHeauen. 139
The Patience of God, a 1 ,42,45 , 6 1
rPaultes the third. 1 $y
Taking ofPaunes. 1 6$
We enioy 'Peace. 45
Perfeuerance in faith, 8
Perfons. 103
Perfins not rejpeftcd by God, ibid
Pharaoh, $C6
Pius the third. 157
Pledges. 1 6 $
A Poore mans *? ) ledge not to be taken,
166
(Poore 1 God pleadeth their caufe.
130.135
idoe good to them, 138
j they wUlcarj thee to heautn, 139
way. i3g
7 (The Toore that are wicked, t^G
Popes wicked. 1$$
inceftuow, iUd
Topes dijpenfatiens, 1 * j
Powder treafon. 219
PromifetofGod. 260
Preachers ^mufi deliuer the word of
God, 15,50
GodPrefcnt euery where.
Prophets, 265,30$
how inftrutteds %66
True Prophets twofirts, 306"
Falfe Prophets twofirts, 305
Lying Prophets. g © 3
Pumjhmentfolhweth wickedpes. 1 03
R
To %{ife tfp.
TZfchabites,
l^hoboam.
Repent.
Repentance.
Refiituthn*
The Rider.
Roote.
164
7*
56
4*
4**78,202
201
*15
Sacrifices vnder the law. iy%
of two forts. xyt
Propiciatvrie,Expiatorie,or Satiffac-
torie. iyt
Eucharifticallorgratulatorie. 1 yt
Eucha»
A Table.
EwchivijjtcaU of three forts. 1 7 3
Buangehcall. ' 1 77
The Sacrifices of God. 1 7 6
Gods Sacrifice mufl be thefatteft* 1 7 j
Salmanaffer. %7X
Saul. 288
4$W; 4 good man off erf on. 228
r tutted by the Lord. ibid.
God the author of Holy Scriptures. 1 4
5o
Speaketh in the Scriptures 13
The holy Scriptures of no priuate mo-
tion. 1 3
The Scriptures vilified by Papifis. 14
51. magnified. 54-55
£*//>. 90
bad free pajfage in old time, ibid
diuerfiy refembled. 9 1
In the Scriptures Chriftians general-
ly had knowledge. 94
The red Sea. 25/
Sheep e in England cruel. 193
A Shouting. 40
.S&*r, 255
Sihon K. of the tAmorues. 2 $6
Sinne agreiuow burden. 1
pumjhed by god in the Angels. 2 1
The caufe of our crofies. 6 o
to be punijhed. 1 04
refembled. 106
theefeEtsofit. 124
Grieuous Siunesf hone grieuotu pu-
nishments. 6 1
Eleefiom Sinne. 1 06
godwillpunifhSinm , in his deer -eft
children. 107
/ a fart of Gods inflict , topunifi
jtfiune. 108
Thefilthinejfe of Sinne. 150
>i» exhortation againfi Sinne. 60
Our Sinne sprcfie into (jods pre fence.
God punifieth for one Sinne. Cz
Euery Sinne is to be punifhed. ibid
Ourfiate of Sinne and death. 1 o
Sinnes procure Gods wrath. 20
Sinne s hated of God.- 1 o . 5 9
Sixtw the fourth. 1 $7
Sobrietie. x z%6
Sonnes. 2 6$
The eldeft Sonnes prerogatine.i^ 1 3
Xofyn. 1?
The Spanijh inuafion. 298
Stand before the Lord. 3 63
Stature. 233
0*r to** « of re generation andelctli-
on. 11
Str atonic e. 149
StwesinRome. 157
patr^nifed. ibid
confuted. 158
«Sjrj# offoote. 3 f 9
Thanbjtfulneffe in doggs. 2 07
tn Lyons 208
^» exhortation to Thanl^fulnes.% 1 1
Thrtt andfoure Tranfgrejfions. §7.
116
Thunder. 29 5:
Tiglath Pilefer. 3 72
7T& Tr an fictions of the Scriptures irt.
Ccz to
A Table.
to vulgar 'tongues ,mthftoodby Pa-
pills. 88
their except ions. ibid.
Treafares of mokednes profit not. Ji
CjodisTrue, 6
Wemuft (Iriue to be True , as God is
True. ii
graft not in wealth nor in any rv or d-
l) helpe, 2Z0
Trufi not in external helps. 367
Tr*ft ^ the Lord. 3.6-8; 3 74
Truft not in man, . 3 73
Trumpet s v fed in warre. 4 o. 4 1
God is Trm bin himfelfe, in his words
etndinhisvrorMes* 6
We -fats ft be thanHefulltoGqdforour
knowledge of theTrutb. :
We muft ftriue to reprefent'Godin
Truth. 10.12
A Tumult, 40
An exhortation to Turne to the Lord
Tydeus. 234
Ty ramie. 253
V
The execution of yengeance proper to
the Lord. 3 3.
Victories. 239
yilages depopulated. l93
Vnthankefulneffe. to S.li 1
Odious before God. 105.1 i I
forbidden. 206
reprehended. . . ibid,
punijhed. a op
VJurie. 133
w
Totvalkf. 84
howsecarctawdke. 249
Thd Water, 196
Warre the executioner of Gods ven-
geance, 41,
A-Waj tahen properly &figuratiuelj.
137
Wealth : truft not in 'it, 220
The nicked man, 235
mldcrneffe ofEt ham. 1 54
I c ofShnr. i$6
\ TheWinde. 297
' tVmea/ijorved, 1 8 L
tobeauoided, 1S4
, forbidden to the Nazirites, 285
■toPriep, . 286
-to Kings. 28/
Wtae guiehio'thetondemned.y J 86
0///./* condemned, ibid
The abufe opVjne. 1 g 1
A Woman of Mwfter. . 88
Anvnglifh Woman. 89
TheWordofGodpraifed, 1&,2JI
.magnified, . 54> 5S
not to be declined from, 85
r 0 £* embraced \vtih diligence, 8 7
compared to klampe or Jtght, 8£
B& mujt.be tkartkefull for h'aumgthe
Word of god. . ; vf7$7
21fo Church 'ofTtymc. withholds the
Word of God. ibid,
The WorkesofGod intcmallar.d ex-
ternal. 7
Z
Zachem, 101,131
ZedcchidhK. ofludah. 97.
finis;
•
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